Questions on the Octateuch, Volume 2: On Levitcus, Numbers, Deuteronomy, Joshua, Judges, and Ruth 9780813215006
Shortly before his death (ca. 460), as his health was failing, Theodoret decided to undertake a monumental project of ex
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Table of contents :
Contents of Volume 2
Abbreviations
Bibliography
Conspectus siglorum
1. The Manuscripts and Their Contents
2. Signs and Abbreviations Used in the Greek Text and the Critical Notes
The Questions on the Octateuch
The Questions on Leviticus
The Questions on Numbers
The Questions on Deuteronomy
The Questions on Joshua
The Questions on Judges
The Questions on Ruth
Index scripturisticus
General Index
Index of Modern Authors
Citation preview
Theodoret of Cyrus 2 On Leviticus, Numbers, Deuteronomy, Joshua, Judges, and Ruth
The Questions on the Octateuch
On Leviticus, Numbers, Deuteronomy, Joshua, Judges, and Ruth
THE LIBRARY OF EARLY CHRISTIANITY
. , The Catholic University of America
The Australian Catholic University
. The University of Notre Dame
The Catholic University of America
. The Catholic University of America, Emeritus
Hebrew Union College—Jewish Institute of Religion
. The Catholic University of America
. Dickinson College, Emeritus
. , The Catholic University of America Press
The Catholic University of America
THE LIBRARY OF EARLY CHRISTIANITY
Theodoret of Cyrus The Questions on the Octateuch
On Leviticus, Numbers, Deuteronomy, Joshua, Judges, and Ruth Greek text revised by . English translation with introduction and commentary by † .
The Catholic University of America Press Washington, D.C.
Copyright © The Catholic University of America Press All rights reserved The paper used in this publication meets the minimum requirements of American National Standards for Information Science—Permanence of Paper for Printed Library Materials, .–.
∞
Designed and typeset by Kachergis Book Design; printed by Edwards Brothers -- Theodoret, Bishop of Cyrrhus. [Quaestiones in Octateuchum. English & Greek.] The questions on the Octateuch. On Genesis and Exodus / Theodoret of Cyrus ; Greek text revised by John F. Petruccione ; English translation with introduction and commentary by Robert C. Hill. p. cm. — (The library of early Christianity ; v. ) Includes bibliographical references and index. ---- (cloth-vol 1 : alk. paper) — --- (paper-vol : alk. paper) — ---- (cloth-vol : alk. paper) — ---- (paper-vol : alk. paper) . Bible. O.T. Genesis—Criticism, interpretation, etc. . Bible. O.T. Exodus—Criticism, interpretation, etc. I. Petruccione, John, – II. Hill, Robert C. (Robert Charles), – III. Title. IV. Title: On Genesis and Exodus. V. Series. . .—dc
CONTENTS OF VOLUME 2
Abbreviations
vii
Bibliography
xv
Conspectus siglorum
xxv
. The Manuscripts and Their Contents, xxvnn . Signs and Abbreviations Used in the Greek Text and the Critical Notes, xxxinn
The Questions on Leviticus The Questions on Numbers The Questions on Deuteronomy The Questions on Joshua The Questions on Judges The Questions on Ruth
Index scripturisticus
General Index
Index of Modern Authors
ABBREVIATIONS
OT Old Testament Gn Genesis Ex Exodus Lv Leviticus Nm Numbers Dt Deuteronomy Jos Joshua Jgs Judges Ru Ruth –Sm The first and second books of Samuel –Kgs The first and second books of Kings –Chr The first and second books of Chronicles Ezr Ezra Neh Nehemiah Tb Tobit Est Esther Jdt Judith –Mc The first and second books of Maccabees Jb Job Ps(s) Psalms Prv Proverbs Eccl Ecclesiastes Song Canticle of Canticles, Song of Songs
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Abbreviations Wis Wisdom of Solomon Sir Wisdom of Jesus ben Sirach, Ecclesiasticus Is Isaiah Jer Jeremiah Lam Lamentations Bar Baruch Ezek Ezekiel Dn Daniel Hos Hosea Jl Joel Am Amos Ob Obadiah Jon Jonah Mi Micah Na Nahum Hab Habakkuk Zep Zephaniah Hag Haggai Zec Zechariah Mal Malachi NT New Testament Mt Matthew Mk Mark Lk Luke Jn John Acts Acts Rom The Epistle to the Romans –Cor The first and second Epistles to the Corinthians Gal The Epistle to the Galatians Eph The Epistle to the Ephesians Phil The Epistle to the Philippians
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Abbreviations Col The Epistle to the Colossians –Thes The first and second Epistles to the Thessalonians –Tm The first and second Epistles to Timothy Ti The Epistle to Titus Phlm The Epistle to Philemon Heb The Epistle to the Hebrews Jas The Epistle of St. James –Pt The first and second Epistles of St. Peter –Jn The first through third Epistles of St. John Jude The Epistle of St. Jude Rv Apocalypse, Revelation
Ador. Cyr., De adoratione et cultu in spiritu et ueritate Affect. Thdt., Graecarum affectionum curatio A.I. Jos., Antiquitates iudaicae Apoc. Areth., Commentarius in Apocalypsin Apol. Iust., Apologiae – Areth. Arethas Caesariensis Cappadociae Aug. Augustine Bas. Basilius Caesariensis Cappadociae Bibl. Phot., Bibliotheca Cant. cant. Thdt., Commentarius in Canticum canticorum Cels. Or., Contra Celsum Chrys. Johannes Chrysostomus Civ. Caesar, De bello ciuili Clem. Clemens Alexandrinus Col. Thdt., Commentarius in Ep. ad colossenses Cor. Thdt., Commentarius in Epp. ad corinthios Cyr. Cyrillus Alexandrinus Dan. Thdt., Commentarius in Danielem D. e. Eus., Demonstratio euangelica
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Abbreviations Dial. Dialogus Didym. Didymus Alexandrinus Diod. Diodorus Tarsensis Enarr. in Ps. Aug., Enarrationes in Psalmos ep(p). epistula(e) Epiph. Epiphanius Constantiensis Epp. Paul. Thdt., Interpretatio in xiv epistulas sancti Pauli Eran. Thdt., Eranistes Et. gud. Etymologicum gudianum Eus. Eusebius Caesariensis Exp. in Ps. Chrys., Expositiones in Psalmos quosdam Expl. apol. in hex. Gr. Nyss., Explicatio apolgetica in hexaemeron Ezech. Thdt., Commentarius in Ezechielem frag(g). fragmentum (-ta) Gal. Thdt., Commentarius in Ep. ad galatas Glaph. Gen.-Dt. Cyr., Glaphyra in Pentateuchum Gr. Naz. Gregorius Nazianzenus Gr. Nyss. Gregorius Nyssenus Haer. Epiph., Panarion seu Aduersus lxxx haereses or Iren., Aduersus haereses Haer. com. Thdt., Haereticarum fabularum compendium H. e. Eus., Historia ecclesiastica Heb. Thdt., Commentarius in Ep. ad hebraeos Her. Herodotus Hex. Bas., Homiliae in hexaemeron hom. homiliae, homilias Hom. – in Gen.
Chrys., Homiliae in Genesim
Hom. in Coloss. Chrys, Homiliae in epistulam ad colossenses Hom. in Ioh. Chrys., Homiliae in Iohannem Hom. in Ios. Or., Homiliae in Iosuam Hom. – in Is. . Chrys., Homiliae in Isaiam (in illud, Vidi dominum) Hom. opif. Gr. Nyss., De hominis opificio
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Abbreviations H. rel. Thdt., Historia religiosa Ier. Thdt., Commentarius in Ieremiam Ios. Joshua Iren. Irenaeus Lugdunensis Is. Thdt., Commentarius in Isaiam Iud. Chrys., Aduersus Iudaeos Iuln. Cyr., Contra Iulianum Iust. Iustinus Martyr Jos. Josephus Marc. Tert., Aduersus Marcionem Mi. Thdt., Commentarius in Michaeam Migr. Ph., De migratione Abrahami Or. Origenes or. oratio patm. Thdt., Epistulae, collectio patmensis pf. praefatio Ph. Philo Iudaeus Phot. Photius Constantinopolitanus Pl. Plato Placill. Gr. Nyss., Oratio funebris de Placilla Princ. Or., De principiis proem. proemium Proph. obscurit. Chrys. De prophetiarum obscuritate hom. – Prouid. Thdt., Orationes de prouidentia Ps. Thdt., Commentarii in Psalmos Q. in Gen. (Ex., Thdt., Quaestiones in Genesin (Exodum, Leu., Num., Deut., Leuiticum, Numeros, Deuteronomium, Ios., Iud., Ruth) Iosuam, Iudices, Ruth) Quaest. et resp. Thdt., Quaestiones et responsiones ad orthodoxos Quaest. in oct. Thdt., Quaestiones in octateuchum Quaest. in Reg. Diod. or Thdt., Quaestiones in Reges et Par. et Paralipomena – Reg. libri – Regum = –Kgs
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Abbreviations Rep. Pl., De republica Rom. Thdt., Commentarius in Ep. ad romanos ser. sermo, sermones Ser. – in Gen. Chrys., Sermones in Genesim sirm. Thdt., Epistulae, collectio sirmondiana Spec. Ph., De specialibus legibus Str. Clem., Stromateis Tert. Tertullianus Thdt. Theodoretus Cyrrhensis Ti. Pl., Timaeus V. Mos. Gr. Nyss., De uita Mosis Zach. Thdt., Commentarius in Zachariam
, , , AncB Anchor Bible Aug Augustinianum BDB F. Brown, S.R. Driver, and C.A. Briggs, A Hebrew and English Lexicon of the Old Testament BHS Biblia hebraica stuttgartensia Bib. Biblica CChr.SG Corpus Christianorum: Series graeca CChr.SL Corpus Christianorum: Series latina CHB The Cambridge History of the Bible CPG Clavis patrum graecorum CQ Classical Quarterly DBS Dictionnaire de la Bible. Supplément (Paris) Dict. J.L. McKenzie, Dictionary of the Bible DThC Dictionnaire de théologie catholique FOTC Fathers of the Church (Washington, DC) GCS Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte Hatch and Redpath E. Hatch and H.A. Redpath, A Concordance to the Septuagint
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Abbreviations HeyJ IThQ JBL LXX LSJ Month MSU MT NCBC NJBC NRSV ns OBS OCP OTL PG PGL PL Quasten RB REG SC SE Sef. StT StudP TDSA TECC TEG ThH Theoph.
Heythrop Journal Irish Theological Quarterly Journal of Biblical Literature Septuagint = the predominant form of the Greek text of the OT H.G. Liddell, R. Scott, H.S. Jones, and R. McKenzie, A Greek-English Lexicon The Month Mitteilungen des Septuaginta-Unternehmens Masoretic Text = the predominant form of the Hebrew text of the OT The New Century Bible Commentary R.E. Brown et al., New Jerome Biblical Commentary New Revised Standard Version new series Österreichische Biblische Studien Orientalia christiana periodica Old Testament Library Patrologia graeca, ed. J.-P. Migne (Paris –) G.H.W. Lampe, Patristic Greek Lexicon Patrologia latina, ed. J.-P. Migne (Paris –) J. Quasten, Patrology Revue biblique Revue des études grecques Sources chrétiennes Sacris Erudiri Sefarad Studi e Testi Studia Patristica Testi e documenti per lo studio dell’ antichità Textos y estudios “Cardenal Cisneros" Traditio Exegetica Graeca Théologie historique Theophaneia: Beiträge zur Religions- und Kirchengeschichte des Altertums
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Abbreviations ThRes TLG TRE VSen
Theological Resources Thesaurus linguae graecae (stephanus.tlg.uci.edu) Theologische Realenzyklopädie Verba seniorum
ad loc. ad locum = on the aforementioned passage ap. crit. apparatus criticus = the critical notes on the Greek text ap. font. apparatus fontium = the apparatus of ancient sources
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BIBLIOGRAPHY
: , , , , . Bardy, G., “Interprétation chez les pères,” DBS (), pp. –
———, “La littérature patristique des ‘Quaestiones et Responsiones’ sur l’écriture sainte,” RB (), pp. –, –, –; (), pp. –, –, – ———, “Théodoret,” DThC, vol. (Paris ), pp. – Bindley, T.H., and F.W. Green, The Oecumenical Documents of the Faith, th ed. (London ) Brown, F., S.R. Driver, and C.A. Briggs, A Hebrew and English Lexicon of the Old Testament, rev. ed. (Oxford ) Brown, R.E., and R. North, “Biblical Geography,” NJBC, pp. – Canivet, P., Histoire d’une entreprise apologétique au Ve siècle (Paris ) Chadwick, H., “The Relativity of Moral Codes: Rome and Persia in Late Antiquity,” pp. – of Early Christian Literature and the Classical Intellectual Tradition, in honorem Robert M. Grant, ed. W.R. Schoedel and R.L. Wilken, ThH, vol. (Paris ) Crouzel, H., Origen, trans. A.S. Worrall (San Francisco ) Dahood, M., “Ebla, Ugarit and the Old Testament,” Month (), pp. –, – Denniston, J.D., The Greek Particles, nd ed. K.J. Dover (London, etc. ) Devreesse, R., Les anciens commentateurs grecs de l’Octateuch et des Rois, StT, vol. (Vatican City ) ———, “Chaînes exégétiques grecques,” DBS, ed. L. Pirot, vol. : AbdehChronologie (Paris ), coll. – Eissfeldt, O., The Old Testament: An Introduction, trans. P.R. Ackroyd (Oxford ) Ellis, E.E., “A Note on First Corinthians ,” JBL (), pp. – Fernández Marcos, N., “La edición de las Quaestiones in Reges et Paralipomena de Teodoreto,” Sef. (), pp. – ———, The Septuagint in Context: Introduction to the Greek Versions of the Bible, trans. W.G.E. Watson (Boston, etc. ) ———, “Some Reflections on the Antiochian Text of the Septuagint,” in Studien zur Septuagint Robert Hanhart zu Ehren, ed. D. Fraenkel, U. Quast, J.W. Wevers, MSU (), pp. – xv
Bibliography Gignac, F.T., A Grammar of the Greek Papyri of the Roman and Byzantine Periods, vol. : Morphology = TDSA, vol. - (Milan ) Guinot, J.N., L’Exégèse de Théodoret de Cyr, ThH, vol. (Paris ) ———, “Theodoret von Kyrrhos,” TRE, vol. (Berlin/New York ), pp. – Hill, R.C., “Akribeia: A Principle of Chrysostom’s Exegesis,” Colloquium (), pp. – ———, “Chrysostom on the Obscurity of the Old Testament,” OCP (), pp. – ———, “His Master’s Voice: Theodore of Mopsuestia on the Psalms,” HeyJ (), pp. – ———, “On Looking Again at Synkatabasis,” Prudentia (), pp. – ———, “Orientale lumen: Western Biblical Scholarship’s Unacknowledged Debt,” in Orientale Lumen Australasia-Oceania : Proceedings, ed. L. Cross (Melbourne ), pp. – ———, “Psalm (): A Classic Text for Antiochene Spirituality,” IThQ (), pp. – ———, Reading the Old Testament in Antioch, Bible in Ancient Christianity, vol. (Leiden/Boston ) ———, “Theodore of Mopsuestia, Interpreter of the Prophets,” SE (), pp. – ———, “Theodoret Wrestling with Romans,” StudP (), pp. – Kahle, P.E., The Cairo Genizah, nd ed. (Oxford ) Keith, A.B., “Some Uses of the Future in Greek,” CQ (), pp. – Kelly, J.N.D., Early Christian Doctrines, th ed. (New York ) ———, Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop (Ithaca, N.Y. ) Kühner, R., and B. Gerth, Ausführliche Grammatik der griechischen Sprache, part : Satzlehre, vol. (Hannover/Leipzig ) Lampe, G.H.W., The Cambridge History of the Bible, vol. : The West from the Fathers to the Reformation (Cambridge ) ———, Patristic Greek Lexicon (Oxford ) Liddell, H.G., R. Scott, H.S. Jones, and R. McKenzie, A Greek-English Lexicon, th ed., With a Supplement (Oxford ) Mandilaris, B.G., The Verb in the Greek Non-Literary Papyri (Athens ) Martini, E., Indici e Cataloghi, part : Catalogo di Manoscritti greci esistenti nelle biblioteche italiane, vol. : Catalogus codicum graecorum qui in bibliotheca vallicelliana Romae adseruantur (Milan ) McKenzie, J.L., Dictionary of the Bible (London/Dublin ) O’Connell, K.G., “Greek Versions of the Old Testament,” NJBC, pp. – ———, “Hebrew Text of the Old Testament,” NJBC, pp. – Pásztori-Kupán, I., “Quotations of Theodoret’s De sancta et vivifica trinitate in Euthymius Zigabenus’ Panoplia dogmatica,” Aug (), pp. – Quasten, J., Patrology, voll. (Utrecht )
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Bibliography Rahlfs, A., Verzeichnis der griechischen Handschriften des Alten Testaments (Berlin ) Schäublin, C., “Diodor von Tarsus,” TRE, vol. (Berlin/New York ), pp. – ———, Untersuchungen zu Methode und Herkunft der antiochenischen Exegese, Theoph., vol. (Cologne/Bonn ) Schwyzer, E., and A. Debrunner, Griechische Grammatik, vol. : Syntax und syntaktische Stilistik (Munich ) Senior, D., “Aspects of NT Thought: The Miracles of Jesus,” NJBC, pp. – Stefani, A. de, Etymologicum gudianum (Leipzig ) Ternant, P., “La Qewriva d’Antioche dans le cadre des sens de l’Écriture,” Bib. (), pp. –, –, – Trible, P., Texts of Terror: Literary-Feminist Readings of Biblical Narratives, Overtures to Biblical Theology, vol. (Philadelphia ) Groningen, B.A. van, Short Manual of Greek Palaeography, nd ed. (Leiden ) Vaux, R. de, Ancient Israel: Its Life and Institutions, trans. J. McHugh (London ) Vawter, B., Biblical Inspiration, ThRes (London/Philadelphia ) Weitzman, M.P., The Syriac Version of the Old Testament (Cambridge ) Wellhausen, J., Prolegomena zur Geschichte Israels, th ed. (Berlin ) Yadin, Y., Hazor: The Rediscovery of a Great Citadel of the Bible (New York ) Yarnold, E., The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century (Slough ) Young, F.M., Biblical Exegesis and the Formation of Christian Culture (Cambridge ) ———, From Nicaea to Chalcedon: A Guide to the Literature and Its Background (Philadelphia ) Zorell, F., Lexicon hebraicum et aramaicum ueteris testamenti (Rome )
: , , , I. Ancient Texts and Versions Masoretic Text (MT) Kittel, R., K. Elliger, W. Rudolph, et al., Biblia hebraica stuttgartensia (Stuttgart –) Septuagint (LXX) Brenton, L.C.L., The Septuagint with Apocrypha: Greek and English (London ; rpt. Peabody, Mass. )
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Bibliography Rahlfs, A., Septuaginta: Id est Vetus Testamentum graece iuxta LXX interpretes (Stuttgart ) Wevers, J.W., Genesis, Septuaginta, vol. (Göttingen ) Wevers, J.W., and U. Quast, Exodus, Septuaginta, vol. . (Göttingen ) Wevers, J.W., and U. Quast, Leviticus, Septuaginta, vol. . (Göttingen ) Wevers, J.W., and U. Quast, Numeri, Septuaginta, vol. . (Göttingen ) Wevers, J.W., and U. Quast, Deuteronomium, Septuaginta, vol. . (Göttingen ) New Testament Aland, B., et al., The Greek New Testament, th ed. (Stuttgart ) Vulgate Weber, R., and R. Gryson, Biblia sacra iuxta vulgatam versionem, th ed. (Stuttgart )
II. Concordance Hatch, E., and H.A. Redpath, A Concordance to the Septuagint and the Other Greek Versions of the Old Testament, voll. (Oxford )
III. Catenae Nikephoros Hieromonachos Theotokes, Seira; eJno;~ kai; penthvkonta uJpomnhmatistw`n eij~ th;n ojktavteucon kai; ta; tw`n basileiw`n, voll. (Leipzig –) Petit, F., Catenae graecae in Genesim et in Exodum, vol. : Catena sinaitica, CChr.SG, vol. (Brepols/Turnhout ) ———, Catenae graecae in Genesim et in Exodum, vol. : Collectio Coisliniana in Genesim, CChr.SG, vol. (Brepols/Turnhout ) ———, La chaîne sur la Genèse: Édition intégrale, TEG, voll. – (Louvain –) ———, La chaîne sur l’Exode: Édition intégrale, voll. : Collectio coisliniana and : Fonds caténique ancien (Exode ,–,), TEG, vol. (Louvain, etc. )
: I. Translation Metzger, B.M., and R.E. Murphy, The New Oxford Annotated Bible with the Apocryphal / Deuterocanonical Books (New York )
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Bibliography II. Commentaries Entire Bible Brown, R.E., et al., New Jerome Biblical Commentary (Englewood Cliffs, NJ ) = NJBC Genesis Clifford, R.J. and R.E. Murphy, “Genesis,” NJBC, pp. – Rad, G. von, Genesis, trans. J.H. Marks, rev. ed., OTL (London ) Speiser, E.A., Genesis, AncB, vol. (Garden City, N.Y. ) Exodus Clifford, R.J., “Exodus,” NJBC, pp. – Leviticus Faley, R.J., “Leviticus,” NJBC, pp. – Numbers L’Heureux, C.E., “Numbers,” NJBC, pp. – Deuteronomy Blenkinsopp, J., “Deuteronomy,” NJBC, pp. – Rad, G. von, Deuteronomy, A Commentary, trans. D. Barton (Philadelphia ) Joshua, Judges, Ruth Coogan, M.D., “Joshua,” NJBC, pp. – Gray, J., Joshua, Judges and Ruth, NCBC (London ) Laffey, A., “Ruth,” NJBC, pp. – O’Connor, M., “Judges,” NJBC, pp. – – Samuel Hertzberg, H.W., I & II Samuel: A Commentary, trans. J.S. Bowden (Philadelphia ) Daniel Hartman, L.F., and A.A. Di Lella, “Daniel,” NJBC, pp. – Tobit Nowell, I., “Tobit,” NJBC, pp. – Psalms Dahood, M., Psalms, voll., AncB, voll. –A (Garden City, N.Y. –)
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Bibliography Amos Barré, M.L., “Amos,” NJBC, pp. – Zechariah Cody, A., “Haggai, Zecariah, Malachi,” NJBC, pp. – Matthew Albright, W.F., and C.S. Mann, Matthew, AncB, vol. (Garden City, N.Y. ) Viviano, B.T., “The Gospel According to St. Matthew,” NJBC, pp. – Mark Harrington, D.J., “Mark,” NJBC, pp. – Luke Fitzmyer, J., The Gospel According to Luke I-IX, AncB, vol. (Garden City, N.Y. ) John Brown, R.E., The Gospel According to John I-XII, AncB, vol. (Garden City, N.Y. ) Perkins, P., “The Gospel According to John,” NJBC, pp. – Galatians Fitzmyer, J.A., “The Letter to the Galatians,” NJBC, pp. –
: , , Augustine Dekkers, E., and J. Fraipont, Sancti Aurelii Augustini Enarrationes in Psalmos, Aurelii Augustini Opera, part , vol. : I-L, CChr.SL, vol. (Turnhout )
Basil of Caesarea Homilia in diuites Courtonne, Y., Saint Basile, Homélies sur la richesse (Paris ) Homiliae in hexaemeron Giet, S., Basile de Césarée, Homélies sur l’hexaéméron, SC, vol. bis (Paris )
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Bibliography Clement of Alexandria Le Boulluec, A., Clément D’Alexandrie, Les Stromates, Stromate VII, SC, vol. (Paris )
Didymus the Blind Nautin, P., and L. Doutreleau, Didyme L’Aveugle sur la Genèse, SC, voll. and (Paris –)
Diodore of Tarsus Quaestiones in octateuchum Deconinck, J., Essai sur la chaîne de l'Octateuch avec une édition des commentaires de Diodore de Tarse qui s’y trouvent contenus (Paris ) In Psalmos Hill, R.C., Diodore of Tarsus, Commentary on Psalms –, Writings of the Greco-Roman World, vol. (Atlanta ) Olivier, J.-M., Diodori tarsensis Commentarii in psalmos, vol. : Commentarii in psalmos I-L, CChr.SG, vol. (Brepols/Turnhout )
Eusebius of Caesarea Heikel, I.A., Eusebius Werke, vol. : Demonstratio euangelica, GCS, vol. (Leipzig )
Gregory of Nyssa Oratio funebris in Placillam imperatricem Spira, A., Gregorii Nysseni Opera, vol. . (Leiden )
Herodotus Hude, C., Herodoti Historiae, vol. , rd ed. (Oxford )
Hippolytus Bonwetsch, G.N., and H. Achelis, Hippolytus Werke, vol. , pt. : Hippolyt’s kleinere exegetische und homiletische schriften, GCS, vol. . (Leipzig )
Jerome Labourt, J., Saint Jérôme, Lettres, vol. : Sancti Hieronymi Epistulae XCVICIX (Paris )
John Chrysostom Opera omnia Montfaucon, B. de, Tou` ejn aJgivoi~ patro;~ hJmw`n jIwavnnou ajrciep. Kwnstantivnou povlew~ tou` Crusostovmou ta; euJriskovmena pavnta.
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Bibliography Sancti patris nostri Joannis Chrysostomi archiepiscopi Constantinopolitani opera omnia, voll. (Paris –) = PG, voll. – Homiliae in Isaiam (in illud, Vidi dominum) Dumortier, J., Jean Chysostome, Homélies sur Ozias, SC, vol. (Paris )
Josephus Naber, S.A., Flauii Iosephi Opera omnia, voll. –: Antiquitates iudaeorum (Leipzig –)
Origen De Principiis Crouzel, H., and M. Simonetti, Origène, Traité des Principes, vol. : (Livres III et IV) Commentaire et fragments, SC, vol. (Paris ) Homiliae in Ezechielem Borret, M., Origène, Homélies sur Ézéchiel, SC, vol. (Paris )
Philo Quaestiones et solutiones in Genesin Marcus, R., Philo, Questions and Answers on Genesis (London/Cambridge, Mass. ) De migratione Abrahami Wendland, P., Philonis alexandrini Opera quae supersunt, vol. (Berlin )
The Suda Adler, A., Suidae Lexicon, voll. (Leipzig –) = Lexicographi graeci, vol.
Tertullian Braun, R., Tertullien, Contre Marcion, vol. : Livre II, SC, vol. (Paris )
Theodore of Mopsuestia Fragmenta in Genesin et Exodum Devreesse, R., Essai sur Théodore de Mopsueste, StT, (Vatican City ) V. above (under Catenae) Nikephoros Hieromonachos Theotokes, Seira; eJno;~, etc.; excerpted fragg. reprinted in PG, vol. , coll. –
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Bibliography Commentarii in XII prophetas Hill, R.C., Theodore of Mopsuestia, Commentary on the Twelve Prophets, FOTC, vol. (Washington ) Commentarii in Epistolas S. Pauli Swete, H.B., Theodori episcopi mopsuesteni in epistolas S. Pauli Commentarii, vol. (Cambridge )
Theodoret Opera omnia Schulze, J.L., Qeodwrhvtou ejpiskovpou Kuvrou {Apanta. Theodoreti cyrensis episocopi opera omnia (Halle ff.) = PG, voll. – Sirmond, J., Theodoreti episcopi Cyri Opera omnia in quatuor tomos distributa (Paris ) Quaestiones in octateuchum Fernández Marcos, N., and A. Sáenz-Badillos, Theodoreti Cyrensis Quaestiones in octateuchum, TECC, vol. (Madrid ) Siquans, A., Der Deuteronomiumkommentar des Theodorets von Kyros, OBS, vol. (Frankfurt am Main, etc. ) Quaestiones in Reges et Paralipomena Fernández Marcos, N., and J.R. Busto Saiz, Theodoreti Cyrensis Quaestiones in Reges et Paralipomena, TECC, vol. (Madrid ) Commentarii in Psalmos Hill, R.C., Theodoret of Cyrus, Commentary on the Psalms, FOTC, voll. f. (Washington –) Commentarii in Canticum canticorum Hill, R.C., Theodoret of Cyrus, Commentary on the Song of Songs, Early Christian Studies, vol. (Brisbane ) [Commentarii in Jeremiam]1 Hill, R.C., Theodoret of Cyrus, Commentary on Jeremiah (Boston ) Commentarii in Epistolas S. Pauli Hill, R.C., Theodoret of Cyrus, Commentary on the Letters of St Paul (Brookline, Mass. )
. This work is of dubious attribution.
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Bibliography Epistulae Azéma, Y., Théodoret de Cyr, Correspondance, vol. : Collectio patmensis, Epp. –, SC, vol. (Paris ) ———, Théodoret de Cyr, Correspondance, vol. : Collectio sirmondiana, Epp. –, SC, vol. (Paris ) ———, Théodoret de Cyr, Correspondance, vol. : Collectio sirmondiana, Epp. –, SC, vol. (Paris ) Eranistes Ettlinger, G.H., Theodoret of Cyrus, Eranistes (Oxford ) Graecarum affectionum curatio Canivet, P., Théodoret de Cyr, Thérapeutique des maladies helléniques, SC, voll. , . (Paris ) Historia religiosa Canivet, P., and A. Leroy-Molinghen, Théodoret de Cyr: Histoire des moines de Syrie, SC, voll. and (Paris , ) Quaestiones et responsiones ad orthodoxos Papadopoulos-Kerameus, A., Qeodwrhvtou ejpiskovpou povlew~ Kuvrrou pro;~ ta;~ ejpenecqeivsa~ aujtw/` ejperwthvsei~ parav tino~ tw`n ejx Aijguvptou ejpiskovpwn ajpokrivsei~ (St. Petersburg )
xxiv
CONSPECTUS SIGLORUM J. F. P.
. 1 Abbreviations . Numbers accompanying abbreviated names of books of the Bible refer to the Quaest. in oct. Thus, “Gn –” would indicate that a manuscript contains Theodoret’s Qq. – on Gn, not chapters – of the biblical book. . An annotation of the form “ (first line)” = the ms. contains the question of question and the first line of the answer (v., e.g., on a) . An annotation of the form “Ex – (except question)” = the ms. contains the questions and answers of Ex –, but only the answer of Ex (v., e.g., on )
Class a : Rome, Biblioteca Apostolica Vaticana, Vat. gr. (th c.)2 A composite of three different manuscripts united by one binding. Only the first contains the Quaest. in oct., but, as this is in itself composite, each section is given its own siglum: a: Gn (second half), –, (except last few lines of answer), (except question, . and first third of .), (first line) c: Gn (except question and first third of answer), –; Ex; Lv; Nm; Dt; Jos; Jgs –, (first third) These two, now separated from each other by the interposition of b (v. . This list is based on information drawn from the introduction (pp. xi– xxvi), the marginal notes, and the ap. crit. of the edition of N. Fernández Marcos and A. Sáenz-Badillos, and further clarifications generously and patiently provided by Fr. Fernández Marcos in correspondence. It represents an attempt to specify which questions are available in a given manuscript, not the order in which they are actually found. . Ibid., p. xiii and F. Petit, Catenae, vol. , pp. xxxiii–xxxvi.
xxv
Conspectus siglorum class c below), are parts of the same book and were copied by the same hand. : Venice, Biblioteca Marciana, Ms. gr. I. = (th c.) Ex (except question and first line of answer), –; Lv; Nm –, (except last couple of lines), (except question and first third of answer), –; Dt (first third of . and last third of answer), –; Jos; Jgs; Ruth : Munich, Bayerische Staatsbibliothek, Cod. gr. (th c.)3 Gn –; Ex; Lv; Nm; Dt; Jos; Jgs (except question), –, (first third) As the sections of this manuscript that contain the Quaest. in oct. are copied from other extant manuscripts, it has no value as a witness to the text; nonetheless it will be cited in this edition to illustrate its influence on Schulze’s selection of readings.4 It becomes representative of this group from Gn on.
Class a1 : Florence, Biblioteca Medicea Laurenziana, Plut. VI. (th–th c.) Gn –, . (first quarter), (except question and first half of answer), –, –, –; Ex; Lv; Nm; Dt; Jos; Jgs; Ruth
Class a2 : Patmos, ∆Iwavnnou tou` Qeolovgou, (th c.) Gn (except question and first third of answer), –; Ex; Lv; Nm; Dt; Jos; Jgs (question only), (except first half of .), – : Patmos, ∆Iwavnnou tou` Qeolovgou, (th–th c.) Gn –; Ex; Lv; Nm; Dt; Jos; Jgs; Ruth
Class B : Paris, Bibliothèque Nationale, Ancien fonds grec (th–th c.) Pf.; Gn –; Ex –, (except question), –; Lv; Nm –, (first half), (last quarter), –, (twice), –; Dt . (last few lines)–end, –, (last two lines), , (except question, ., and first third of .), –; Jos; Jgs –, (except last few lines), (last fifth of .), –; Ruth . For the date, a century later than that indicated by Fernández Marcos and Sáenz-Badillos, v. F. Petit, Catenae, vol. , p. xxxiii, note . . V. F. Petit, Catenae, vol. , pp. xxxviif., li–liii. For the edition of J.L. Schulze, v. sec. .D of the “Introduction to the Greek Text.”
xxvi
The Manuscripts and Their Contents : Oxford, Bodleian Library, Baroccianus (th c.) Gn (except question and first line and a half of answer), –; Ex –, (except question), –; Lv; Nm; Dt; Jos (last third of answer), –; Jgs –, (last third of answer), (last couple of lines), –; Ruth This ms. will be cited with this group only from Lv on. a: Oxford, Bodleian Library, Baroccianus (th–th c.) Jgs (last third), –, (except last couple of lines of answer) This is a leaf of (f. ) that has been bound with another portion of the Quaest. in oct. taken from a different book; v. the remarks on ms. b listed among the unaffiliated mss.5 As and a constitute just one source, I have not noted the spot in Q. on Jgs, where breaks off and a begins nor that in Q. , where a breaks off and recommences. None of the text has been lost in the division of the codex. : Patmos, ∆Iwavnnou tou` Qeolovgou, (th c.) Pf.; Gn –; Ex –, (except question), –; Lv –, (except question), –; Nm –, –; Dt; Jos pf.–, (except question), –; Jgs –, (first two thirds) : Florence, Biblioteca Medicea Laurenziana, Plut. VI. (th c.) Gn (last few lines), –, f. (both only partially legible), (except question), –, (first third)
Class c : Florence, Biblioteca Medicea Laurenziana, Plut. VI. (th c.) Nm (last quarter), –, –, –; Dt f.; Jos; Jgs; Ruth b: Rome, Biblioteca Apostolica Vaticana, Vat. gr. Pf. Gn – (question only), –, (question and first quarter of answer) This section of the manuscript (v. on a and c in class a above) contains two texts both copied from Madrid, Biblioteca Nacional . The first, a transcription of Gn – was intercalated between a and c to supply the lacuna in the Quaest. in Gn in c.6 The second completed this supplement with the preface and Q. . As both sections are apographs of a surviving manuscript, b will not be cited in this edition.7
. N. Fernández Marcos and A. Sáenz-Badillos, p. xviii. . F. Petit, Catenae, vol. , p. xxxiv, note . . Ibid., pp. xlviiif., lif., liv.
xxvii
Conspectus siglorum : Florence, Biblioteca Medicea Laurenziana, S. Marco (th c.)8 Pf.; Gn –, (first few lines), –, (first sixth), –; Ex –, –; Lv; Nm; Dt; Jos; Jgs; Ruth : Munich, Bayerische Staatsbibliothek, Cod. gr. (th c.) Pf.; Gn; Ex –, –; Lv; Nm; Dt; Jos; Jgs; Ruth : Paris, Bibliothèque Nationale, Coislinianus (th–th c.)9 Pf.; Gn; Ex –, –; Lv; Nm; Dt; Jos; Jgs; Ruth
Class c1 : Munich, Bayerische Staatsbibliothek, Cod. gr. (th c.) Pf.; Gn –, (except question), –, (except question), –, –, –, –, –, –, –; Ex –, (except question) : Rome, Biblioteca Apostolica Vaticana, Vat. gr. (th-th c.) Pf.; Gn (except question), –, (first half), (except first half of .), –, –, –, (except question), –, –, –; Ex f., , –, –, –, , –, , –, , , –; Lv , –, –, –, , f., –, –; Nm f., f., , , –, –; Dt –, –, –; Jos; Jgs –, –; Ruth : Rome, Biblioteca Apostolica Vaticana, Vat. gr. (th c.) Pf.; Gn , (except question), (except question), (except question), –, –, –, –, (except question), –, –, –; Ex –, –, –, –, –, –, –, –, –; Lv , –; Nm –; Dt –, . (first third), –; Jos; Jgs; Ruth : Rome, Biblioteca Apostolica Vaticana, Palat. gr. (th c.) Pf.; Gn –, –, –, –, –; Ex –, –, –, –
Unaffiliated manuscripts : Rome, Biblioteca Angelica, Gr. (late th c.) Pf.; Gn –, (except last few lines of answer); Ex (last fifth), –; Lv; Nm; Dt –, (except last few lines of answer) : Vienna, Österreichische Nationalbibliothek, Theol. gr. (th c.) Pf.; Gn – (except question), –; Ex; Lv; Nm; Dt –, (except last couple of lines of answer); Jos; Jgs . For this date, which is different from that given by Fernández Marcos and Sáenz-Badillos, v. F. Petit, Catenae, vol. , p. xxiii, note . . Ibid., p. xxi.
xxviii
The Manuscripts and Their Contents : Rome, Biblioteca Vallicelliana, B . (th or th c.) Complete : Rome, Biblioteca Vallicelliana, E (th c. with later supplements) In this ms., which has suffered the loss of the first two quaternios and of individual folios throughout, a hand of the th c. has replaced missing portions of the first fifteen questions on Gn.10 Though the Madrid edition cites both the earlier and later portions by the same siglum (), I have introduced the following distinction: (th c.): Gn. , (question and first few lines of answer), .–, (question only), (last third), –, –, . (first sixth), . (last three fifths)–end; Ex; Lv –, (first half), (except question and first percent of answer), –; Nm –, (except last couple of lines of answer), (except question and first couple of lines of answer), – (twice), –; Dt; Jos pf.–, (first half), (except question and first half of answer), –; Jgs; Ruth a (th c.): Gn. f., (except the question and first few lines of answer), f., (question and first two lines of .), (answer only), –, (question and first two thirds of answer) : Patmos, ∆Iwavnnou tou` Qeolovgou, (th c.) Pf.; Gn , (except the question and first few lines and last third of answer), , –, –, –, , , (incomplete),11 –, (first half), (except question and first third of answer), –, : V. the description of this ms. in class B above. : Vienna, Österreichische Nationalbibliothek, Theol. gr. (th c.) Pf.; Gn – : Vienna, Österreichische Nationalbibliothek, Theol. gr. (th c.) Gn –,12 (except question), – : Venice, Biblioteca Marciana, Ms. gr. I. = (th c.?) Pf.; Gn –, –, , –, , , (except last few lines of answer) . E. Martini (#) tentatively identifies the later hand as that of Andreas Darmarius. . Fr. Fernández Marcos informs me that this ms. recommences in the midst of Q. , somewhere in the area corresponding to PG, vol. , col. B, thus somewhere between ou|to~ ejk tw'n rJafai;>n and ajlazoneivan, its alternative spelling of which is noted in the Madrid edition (l. , p. ). . I assume that the references to ms. in the notes on l. , p. (Q. on Gn) of the Madrid edition must be mistakes, perhaps for “.”
xxix
Conspectus siglorum b: Oxford, Bodleian Library, Baroccianus (th–th c.) Pf.; Gn , (first few lines), (last few lines), , (first couple of lines), (second half), f., (first couple of lines), (except question and last two thirds of .)13 Though these pages are bound with others containing questions on Jgs, the two portions of this ms. are drawn from different books; v. the remarks on a in class B above. : Munich, Bayerische Staatsbibliothek, Cod. gr. (th c.) Ex (except question), f., (last few lines), –, (except question), (through first half of . + one line in .), f., (except question), –, (except question), –, f., (except question), f., –, (except question), –, (except question), f., (except question); Lv –, (except question), ,14 , (except question), –, –, (except question), f.; Nm –, –, –, (except question), –; Dt –, (except question), f., (except question), –, , , (except question), (except question), , (except question), (except question), (except question), , (except question), –; Jos pf.–, (except question and one fifth of .), –, –, –, ; Jgs , –, (except question), , , f., –, (first three quarters); Ruth : V. the description of this ms. in class a above. : Paris, Bibliothèque Nationale, Ancien fonds grec (th c.) Gn (except question), –; Ex; Lv; Nm –, (first few lines), (last percent), –; Dt; Jos; Jgs; Ruth : Paris, Bibliothèque Nationale, Ancien fonds grec (th c.) Gn –, (first third of .), (except question and first line of answer), –; Ex –, –, (except part of question and first couple of lines of answer), –; Lv; Nm; Dt; Jos; Jgs; Ruth : Dublin, Trinity College, D.. (th–th c.) Gn (except last five lines of answer)
. This manuscript does not carry any of Qq. f. In the Madrid edition, the marginal sign of a lacuna in the middle of the second sentence of Q. (p. ) is a mistake. The lacuna at that point occurs in a, not b. . I assume that the references to ms. in the notes on ll. and , p. (Qq. f. on Lv) of the Madrid edition must be mistakes.
xxx
Signs and Abbreviations . Manuscript Classes a
a1 a2 A
B
c c1 C
in Qq on Gn in Qq. on Ex–Jgs in Qq. on Ruth in Qq. on Gn–Ruth in Qq. on Gn–Jgs in Qq. on Ruth in Qq on Gn in Qq. on Ex–Jgs in Qq. on Ruth in Qq. on Gn in Qq. on Ex in Qq. on Lv–Jgs. in Qq. on Ruth in Qq. on Gn–Lv in Qq. on Nm–Ruth in Qq. on Gn–Ex in Qq. on Lv–Ruth in Qq. on Gn–Ruth
not used the agreement of c and not used replaced by “” the agreement of and not used the agreement of c, , and a2 the agreement of a, , and a2 not used the agreement of , , the agreement of and the agreement of , (or a), and the agreement of and the agreement of , , and the agreement of , , , and the agreement of , , , and the agreement of and the agreement of c and c1
=
= = = = = = = = = = = =
Other Signs and Abbreviations cod. A cod. B codd. F.M. F.P. inc. J.P. om.
codex alexandrinus (V. note to Q. on Jgs.) codex vaticanus (V. note to Q. on Jgs.) codices = the reading of all the manuscripts N. Fernández Marcos and A. Sáenz-Badillos Françoise Petit Marks manuscripts that are lacking something other than or more than just the initial query of a Q. conjectured by John Petruccione omit
xxxi
Conspectus siglorum Pic. Q. Sch. Sir. [] || | = * (Sch.)
J. Picot Quaestio, i.e. both the initial query and Theodoret’s response J.L. Schulze15 J. Sirmond Citation within brackets indicates that a manuscript has no value as an independent witness. where a manuscript breaks off where a manuscript begins after a lacuna in the body of a textual note, introduces the translation of a rejected variant marks manuscripts lacking the query that introduces the Q. An abbreviated name enclosed in parentheses indicates the scholar, other than Fernández Marcos and SáenzBadillos, who attests to a reading of a manuscript or an edition.16
. N.B. in reff. to Schulze’s edition, there are two different forms of citation: () “n. to col. ” indicates that the call-out number appears next to the word or phrase of col. that is illustrated or supplemented by reference to the Catena Nikephori; () “n. , col. ” directs the reader to note , which stands below the excerpts from the Catena Nikephori in col. . . These parentheses are used repeatedly to attribute to Schulze reports of readings adopted by Picot. As I am informed by Mr. P. Goodman, a cataloguer at the Library of Congress, the national databases list only two copies of Picot’s edition in the United States: one at Harvard and the other at the University of Chicago.
xxxii
The Questions on the Octateuch
On Leviticus, Numbers, Deuteronomy, Joshua, Judges, and Ruth
QUAESTIONES IN LEVITICUM
Tivno" e{neka ta;" qusiva" prosfevresqai prosevtaxen oJ Qeov"; () Pollacou' me;n hJmi'n ei[rhtai peri; touvtwn: kajn toi'" pro;" e{llhna" suggegrammevnoi", kajn toi'" pro;" ta;" aiJrevsei", kai; mevntoi kajn toi'" pro;" tou;" mavgou", pro;" de; touvtoi" kajn tai'" tw'n profhtw'n eJrmhneivai", kai; toi'" tw'n ajpostolikw`n ejpistolw`n uJpomnhvmasin: ejrw' de; o{mw" kajntau'qa ejn kefalaivw./ ”Oti me;n ajnendeh;" oJ Qeov", oujk oi\mai oujde; tou;" a[gan ajnterei'n ajnohvtou": o{ti de; kai; ta;" toiauvta" ouj prosivetai qusiva" dia; tw'n pleivstwn ejdivdaxe profhtw'n. ejpeidh; dev, crovnon sucno;n ejn Aijguvptw/ diatetelekwv", oJ lao;" quvein daivmosin ejdidavcqh, sunecwvrhse ta;" qusiva" i{na th'" deisidaimoniva" ejleuqerwvsh/. o{ti ga;r tauvtai" e[cairon marturei' ta; peri; to;n movscon gegenhmevna:a tou'to kai; dia; ∆Iezekih;l tou' profhvtou dedhvlwken: ei\dovn se, gavr fhsi, pefurmevnhn ejn tw'/ ai{mativ sou kai; ei\povn soi, ejn tw'/ ai{mativ sou zwhv, plhquvnou:b levgei de; o{ti, A [], B, C, = mss. ll. f. ajpostolikw`n ejpistolw`n C, , Sir. Sch. : ajpostolikw`n , B, : ajpostovlwn ejpistolw`n , = “in the commentaries on the epistles of apostles” : ajpostovlwn F.M. = “in the commentaries on the apostles.” Thdt. composed commentaries on the epistles of St. Paul alone, not on those of all the apostles; v. Quasten, vol. , p. . For the use of the adj., ajpostolikov~, with particular reference to the works of St. Paul, v. Lampe, PGL, sub voce, II.B..b. a. Ex .f.mmb. Ezek .f.mm
ON LEVITICUS
Why did God command the offering of sacrifices? () I have already said much about sacrifice in my writings against the Greeks and the heretics, and, especially in my work against the Persian magi, as well as in my expositions of the Old Testament prophets, and in my commentaries on the epistles of the apostle.1 Nevertheless, I shall provide a brief treatment of this subject here as well. I suppose not even a fool would deny that God is without need. Indeed, through the majority of the Old Testament prophets, he taught that he does not approve of these sacrifices. Since, however, the people in their long sojourn in Egypt had learned to sacrifice to demons, he allowed the sacrifices so that they might be freed from superstition. Proof of their delight in sacrifice appears in the episode of the calf.a He indicated this also through the prophet Ezekiel: “I saw you sullied with your blood and said to you, ‘There is life in your blood; increase’”b —his meaning being, “I observed you
. Theodoret composed the Questions towards the end of his life when he had already completed the last of the Christian apologies comparing Greek and Christian philosophy, a lost work against the Persian magi, a compendium of heresies from Simon Magus to Nestorius and Eutyches, and all his exegetical works on the Old Testament (profhtw`n) and the New Testament letters (ajpostovlwn); v. Guinot, pp. –, esp. f.
The Questions on Leviticus
qeasavmenov" se tw'/ tw'n qusiw`n ai{mati caivrousan, sunecwvrhsav soi th'" toiauvth" ajpolauvein ejpiqumiva". Pro;" de; touvtoi" kai; e{teron aujtoi'" ajlexivkakon dia; touvtou kateskeuvase favrmakon: quvesqai ga;r aujtw'/ prosevtaxe ta; paræ aijguptivwn qeopoiouvmena: ajpo; me;n tw'n tetrapovdwn, movscon,c kai; travgon,d kai; provbaton,e ajpo; de; tw'n pthnw'n, trugovna kai; peristerw'n neottouv".f oujk ajgnoou'men ou\n o{ti kai; a[lla pavmpolla ejqeopoivoun aijguvptioi, ajlla; tw'n qeopoioumevnwn ta; hJmerwvtera tai'" qusivai" ajpevneime, ta; a[lla de; ajkavqarta proshgovreusen i{na, ta; mevn wJ" ajkavqarta bdeluttovmenoi, mh; qeopoihvswsi, ta; dev, wJ" quvonte", mh; qeou;" uJpolavbwsin ajlla; movnon proskunw's i to;n w|/ tau'ta prosfevretai. ejpeidh; de; oiJ me;n h\san ejn eujporiva/ crhmavtwn, oiJ de; peniva/ suzw'nte", toi'" me;n movscon prosfevrein, h] ajrnivon, h] ai\ga prosevtaxe, toi'" de; duvo trugovna" h] duvo neottou;" peristerw'n,g toi'" dev ge penestavtoi" semivdalin ojlivghn ajnamemigmevnhn ejlaivw/:h suvmmetra ga;r th'/ dunavmei nomoqetei'. () Touvtwn ta; me;n dw'ra proshgovreusen wJ", oujk ejk nomikh'" ajnavgkh", ajllæ ejk filoqevou prosferovmena gnwvmh",i ta;" de; qusiva" swthrivou:j dhloi' de; tou[noma ajrrwstiva" h] calepw'n tinwn eJtevrwn ajpallaghvn. prosefevronto de; kai; uJpe;r aJmartiva",k kai; plhmmeleiva", kai; ajgnoiva" iJerourgivai.l dhloi' de; hJ me;n aJmartiva novmou tino;" paravbasin ejqelouvsion, hJ de; plhmmevleia th;n ejk peristavsewv" tino" gegenhmevnhn paranomivan: sunevbaine gavr tina para; gnwvmhn h] leprw'/ pelavsai, h] nekrw'/, h] gonorruei`. hJ de; a[gnoia safh' th;n eJrmhneivan e[cei: ouj ga;r pavnte" a{panta" tou;" novmou" hjpivstanto: ta; me;n ga;r th'" yuch'" aJmarthvmata kai; hJ fuvsi" ejdivdaske, tau'ta dev ge, a} movnoi" h{rmotten ijoudaivoi", didaskavlwn ejdei'to. Kai; touvtwn de; tw'n qumavtwn ta; me;n oJlotelh' katekaiveto,m
c. Lv .mmd. Lv .mme. Lv .mmf. Lv .; .mmg. Lv .mm h. Lv .–mmi. Cf., e.g., Lv ., , ; ..mmj. Lv .; .mmk. Lv .–.mm l. Lv .–mmm. Lv mm
Question rejoicing in the blood of the sacrifices and allowed you to enjoy the object of your desire.” Furthermore, by permitting sacrifice, he devised yet another means of safeguarding them from evil, for he enjoined the offering of animals that the Egyptians considered gods: of the quadrupeds, the calf,c goat,d and sheep;e of the birds, the turtle-dove and young pigeons.f As we are well aware, the Egyptians deified many other animals as well. Of those deified he assigned the tamest to sacrifice and declared the others unclean, his purpose being to prevent them from deifying those they abhorred as unclean and from taking as gods those they sacrificed, so that they would adore only the one to whom they sacrificed the animals. Now, because some were affluent while others were living in poverty, he bade the former offer a calf, a lamb, or a goat, the latter two turtle-doves or two young pigeons,g and the poorest a little fine flour mixed with oil.h As you can see, he required offerings commensurate with one’s wealth. () He called some sacrifices “gifts” because not imposed as a legal obligation but offered in a spirit of devotion,i and others “sacrifices of salvation,”j a name suggesting liberation from sickness or some other affliction. Sacrifices were also offered for sins,k error, and ignorance.l “Sin” suggests deliberate transgression of a law, “error” the offense that arises from force of circumstance—for instance, unwittingly approaching a leper, a corpse, or a person suffering a discharge—while “ignorance” has an obvious explanation, since not everyone knew all the laws. They learned of the sins of the soul from nature but needed the instruction of teachers regarding those that applied only to the Jews.
In some sacrifices the victim was burned entire,m in others only
The Questions on Leviticus
tw'n de; smikrav tina movria: oJ th'" koiliva" ejpivplou", kai; oiJ nefroiv, kai; to; ejpikeivmenon aujtoi'" stevar, kai; tou' h{pato" oJ lobov".n ei[rhtai de; hJmi'n tivnwn tau'ta dhlwtikav. hJ de; uJpe;r aJmartiva" prosferomevnh qusiva divca ejlaivou kai; libanwtou' prosefevreto:o ouj ga;r e[cousi tou' fwto;" th;n trofh;n oiJ ejn skovtei th'" aJmartiva" kaqhvmenoi,p oujde; to; iJlaro;n oiJ stevnein ojfeivlonte": kata; ga;r to;n profhvthn, to; provswpon iJlaruvnei to; e[laion:q oujde; to; eujwd' e" oiJ th'" ponhriva" mh; ajfievnte" th;n dusosmivan. () ∆Epeidh; de; skia;n ei\ce tw'n mellovntwn oJ novmo" kai; oujk aujth;n th;n eijkovna tw'n pragmavtwn,r kata; to;n qei'on ajpovstolon, kai; uJpodeivgmati kai; skia'/ tw'n ejpouranivwn latreuvein e[fh tou;" ejn tw'/ novmw/,s oujk ajpo; trovpou nomivzw ti dra'n, tai'" tw'n ajlovgwn iJereivwn diaforai'" ejoikevnai levgwn tou;" eJautou;" tw'/ Qew'/ prosfevronta": oiJ me;n ga;r to;n ajkthvmona kai; ajfrovntida ajspazovmenoi bivon o{lou" eJautou;" ajfierou'si tw'/ tw'n o{lwn Qew'/ kai; sfa'" aujtou;" ajpofaivnousin oJlokauvtwmav te kai; oJlokavrpwma, oujde;n tw'/ parovnti kataleivponte" bivw/ ajllæ eij" th;n ajghvrw pavnta metatiqevnte" zwhvn. oiJ de; touvtwn ejlavttou" ta; me;n tw'/ qusiasthrivw,/ ta; de; toi'" iJereu's i, ta; de; loipa; th'/ tou' swvmato" ajponevmousi creiva./ kai; oiJ me;n prosfevrousi tw'n probavtwn th;n ejpieivkeian, oiJ dev, toi'" eujpeiqevsi movscoi" paraplhsivw", fevrousin ajspasivw" to;n crhsto;n tou' Kurivou zugovn, a[lloi dev tine", ta;" ai\ga" mimouvmenoi, oi|onv ti gavla toi'" deomevnoi" parevcousi th'" creiva" ta; peritta; kata; th;n ajpostolikh;n nomoqesivan, th;n levgousan, to; uJmw'n perivsseuma eij" to; ejkeivnwn uJstevrhma,t oiJ de; proskomivzousi tw'n trugovnwn to; sw'fron kai; feuvgousin wJsauvtw" tou' deutevrou gavmou th;n zeuvglhn, oiJ de; aJplovthti kai; ajkakiva/ kosmou'si th;n gnwvmhn,
l. mh; , (F.M.), Sir. Sch. : F.M. : om. A [], B, C –8, (F.M.) = “and those who have cast off the stench of wickedness [have] no pleasant fragrance.” n. Lv ., mmo. Lv .mmp. Mt .; Lk .mmq. Ps .mmr. Heb .mm s. Heb .mmt. Cor .mm
Question small parts of the victim: the membrane enclosing the belly, the kidneys, the fat on top of them, and the lobe of the liver.n I have explained elsewhere the symbolism of each of these.2 The sacrifice for sin was offered without oil and incense,o for those seated in the darkness of sin have no nurturing light,p and those who ought to groan no joy—As the prophet says, oil makes the face joyfulq—and those who have not yet cast off the stench of wickedness no pleasant fragrance. () Yet, as the holy apostle declared that “the Law contained the shadow of things to come, not the true form of the realities,”r and those under the Law served a shadowy sketch of the heavenly things,3s I do not think I am out of order in remarking that those who offer themselves to God resemble the various animal victims. Those embracing a life free of possessions and worries devote themselves wholly to the God of the universe and turn themselves into holocausts and whole victims; they put aside nothing for this life but transfer everything to the life eternal. Those who are inferior to these apportion some of their possessions to the altar, others to the priests, and the rest to their own bodily needs. Some offer the gentleness of sheep; others, in the manner of obedient calves, gladly bear the easy yoke of the Lord; still others following the apostolic law, “Your abundance meeting their need,”t imitate goats and, from their budgetary surplus, provide milk, as it were, for the poor. Some offer the continence of the turtle-doves and, like doves, shun the
. V. Q. on Ex. . Cf. Theodoret’s comment on Zec ., where he again draws on Heb . for the terminology of typological exegesis.
The Questions on Leviticus
mimouvmenoi tou;" tw'n peristerw'n neottouv": oujde; ga;r teleiva" quvesqai tauvta" ejnomoqevthsen, ejpeidh; tovde to; zw'/on peri; ta;" mivxei" qermovtaton, ajlla; touvtwn tou;" neottouv~, ajkakiva/ me;n crwmevnou", sumplokh'" de; ouj gegeumevnou". ta; mevntoi pthna; ou[te oJ patriavrch" diei'len,u ou[te oJ nomoqevth" diaireqh'nai keleuvei:v oiJ ga;r pthnoi; th;n diavnoian ejx o{lh" kardiva" ajgapw'nte" to;n Qeovn, ouj diairou's in aujth;n eij" ta; ghvin> a kai; oujravnia ajllæ o{lhn ajnapevmpousin a[nw. () Ou{tw ta; peri; tw'n qusiw'n noou'nte", euJrhvsomen kai; th'/ tw'n ijoudaivwn ajsqeneiva/ to;n peri; touvtwn novmon aJrmovdion kai; th'/ eujaggelikh'/ teleiovthti th;n toiauvthn nomoqesivan ouj peritthvn. ou{tw de; tau'ta noei'n kai; oJ qei'o" hJma'" ejxepaivdeuse Pau'lo": teqeikw;" ga;r to;n peri; tw'n bow'n novmon, o}" ajpagoreuvei tou;" bou'" ajlow'nta" khmou'n,w ejphvgage, mh; tw'n bow'n mevlei tw'/ Qew`;/ h] diæ hJma'" pavntw" levgei; diæ hJma'" ga;r ejgravfh, o{ti ejpæ ejlpivdi ojfeivlei oJ ajrotriw'n ajrotria'n kai; oJ ajlow'n th'" ejlpivdo" aujtou' metevcein ejpæ ejlpivdi.x oujkou'n tou' novmou to; me;n aijsqhto;n kai; ejpipovlaion ijoudaivoi" katavllhlon, to; de; pneumatiko;n toi'" th;n eujaggelikh;n politeivan ajspazomevnoi".
jIstevon de; kai; tou'to, wJ" ta; me;n oJlokautouvmena a[rsena h\n:y ajndrw'n ga;r hJ teleiovth": ta; de; peri; aJmartiva" quovmena qhvlea:z ajsqenou'nto" ga;r tou' ejn hJmi'n hJgemonikou', ta; pavqh kratei'. ejpishmhvnasqai de; kai; tou'to dei', wJ" uJpe;r aJmartiva" aa oujk ajmnoiv, ajlla; civmaroi prosefevronto. dhloi' de; tou'to kai; oJ despovth" Cristo;" ejn toi'" iJeroi'" eujaggelivoi", tou;" me;n dikaivou" ajmnoi'", tou;" de; aJmartwlou;" ejrivfoi" ajpeikavsa".bb Prosefevreto de; kai; ajpo; tw'n peteinw'n oJlokautwvmata:cc provkeitai ga;r kai; toi'" penomevnoi" oJ tevleio" kai; filovsofo" bivo". w{sper de; tw'n tetrapovdwn ou[te to; devrma ou[te hJ kovpro" tw'/ Qew'/ prosefevreto, ou{tw kai; tw'n pthnw'n oJ provlobo" kai; ta;
u. Gn .mmv. Lv .mmw. Dt .mmx. Cor .f. (NT var.)mmy. Lv ., mm z. Lv .f., mmaa. Lv .f., f.mmbb. Mt .–mmcc. Lv .m
Question yoke of a second marriage; others adorn their mind with simplicity and innocence in imitation of young pigeons, who live in innocence and have not tasted intercourse. Note, he required the sacrifice, not of mature pigeons, since this creature is avid for mating, but of the young. The patriarch did not divide the winged creatures,u nor did the lawgiver order their division;v those with winged mind love God with their whole heart and do not divide it between earth and heaven but direct all of it upwards.4 () If we follow this line of interpretation, we shall find that the law regarding sacrifices is appropriate to the weakness of the Jews, and that such legislation is not irrelevant even to evangelical perfection. This is how the divinely inspired Paul taught us to understand these passages. After citing the law which forbids the muzzling of oxen that tread the grain,w he went on, “Is God really concerned about the oxen? Or does he speak entirely for our sake? Indeed, it was written for our sake, since the ploughman should plough in hope, and the thresher should thresh in hope of partaking in his hope.”x The materialistic and superficial in the Law is relevant to the Jews, the spiritual to those who have embraced the evangelical way of life. Now, we should note that the whole burnt offerings were male,y perfection belonging to men, whereas the offerings for sin were female,z since the passions take over when our controlling intellect is weak. We should also point out that it was not lambs but goats that were offered for sin;aa Christ the Lord referred to this in the sacred Gospels when he likened the righteous to lambs but sinners to kids.bb Even birds were offered in holocausts,cc since a life of perfection and wisdom is possible also for the poor. As neither the pelt nor the dung of the four-footed animals was offered to God, so the crop and
. Theodoret must have suspected that Christian readers would regard the details of OT sacrificial ritual as irrelevant unless they were interpreted allegorically with reference to their own states of life and religious practices.
The Questions on Leviticus
ptivla povrrw th'" parembolh'" ejxebavlleto,dd kai; oujde; tau'ta, wJ" e[tucen, ejrrivpteto, ajllæ ejn kaqarw'/ tini cwrivw,/ w|/ kai; tou' bwmou' th;n kovnin ejnevballon. provlobon de; oJ Qeodotivwn th;n fuvsan ejkavlesen, ∆Akuvla" de; th;n sitivzousan: ejkeivnh gavr, th;n trofh;n decomevnh, tw'/ loipw'/ swvmati corhgei'. o{qen kai; oiJ eJbdomhvkonta provlobon aujth;n proshgovreusan,ee a{te dh; proslambavnousan th;n trofhvn. jEpishmhvnasqai de; proshvkei wJ" kai; th;n prosferomevnhn semivdalin, kai; tou;" klibanivta" a[rtou", kai; tou;" ejscarivta", kai; ta; ajpo; thgavnou lavgana qusivan kalei',ff yucagwgw'n tw'/ ojnovmati tou;" peniva/ suzw'nta" i{na mh; dusceraivnwsin, wJ" zwvw / n spanivzonte". jEpishmantevon de; kai; tou'to, wJ" to;n prosfevronta zw'/on a[nqrwpon ojnomavzei: a[nqrwpo", gavr fhsin, ejx uJmw'n, o}" ejan; prosfevrh/ dw'ron tw'/ Kurivw/, ajpo; tw'n pthnw'n, ajpo; tw'n bow'n, h] ajpo; tw'n probavtwn prosoivsetai aujtov:gg to;n de; semivdalin proskomivzonta yuch;n kalei': eja;n.......ga;r yuchv, fhsiv, prosfevrh/ dw'ron qusivan tw'/ Kurivw/, semivdali" e[stai to; dw'ron aujtou':hh oJ logiko;" ga;r to; a[logon prosfevrei: hJ de; yuch; to; a[yucon. () ∆Apagoreuvei de; zumivta" a[rtou" prosfevresqai,ii diæ h}n e[fhn aijtivan: oujde;n ga;r e[cein dei' th'" aijguptiakh'" politeiva". ajpagoreuvei kai; mevli prosfevresqai tw'/ bwmw'./ jj kaiv tine" mevn fasin wJ" th'" melivtth" kai; ajkaqavrtoi" tovpoi" ejfizanouvsh" kai; pavntoqen ajqroizouvsh" th'" melitourgiva" ta;" ajformav", tine;" de; didavskesqai hJma'" eijrhvkasin ejx oijkeivwn povnwn ta;" qusiva" ejpitelei'n, kata; th;n tou' Solomw'nto" paraivnesin, th;n levgousan, tivma to;n Kuvrion ajpo; sw'n dikaivwn povnwn kai; ajpavrcou aujtw'/ ajpo; sw'n karpw'n dikaiosuvnh":kk oJ de; th'" melivtth" karpo;" oujc hJmevtero", fasivn, povno". ajllæ ou|to" oJ
ml. fasivn A–12 [], , Sir. (-si) Sch. (-si) : fhsivn F.M. = “According to his (i.e. Solomon’s) argument.” Cf. tine;~ de;.......eijrhvkasin in the clause just preceding the quotation of Prv .. dd. Lv .mmee. Lv .mmff. Lv .–mmgg. Lv . (LXX var.)mmhh. Lv .mm ii. Ex .mmjj. Lv .mmkk. Prv .mm
Question feathers of the birds were thrown out far away from the campdd— and not just anywhere but in a clean place where the ashes from the altar were also dumped. Now, for “crop” Theodotion put “gullet” and Aquila “feeder.” It receives the food and conveys it to the rest of the body; hence, the Septuagint calls it “crop” (provlobon)ee as it takes in (proslambavnousan) the food. We should also point out that the offering of fine grain, the panbaked loaves, the hearth-baked loaves, and the cakes from the frying pan were also termed a “sacrifice”ff to console the poor so they would not be upset at their lack of stock. We should also point out that he used the term “man” of the one offering an animal: “If a man among you offers a gift to the Lord, he shall offer from the cattle, from the oxen, or from the sheep.”gg On the other hand, he referred as “soul” to the one who offered the fine flour, “If a soul makes a gift of a sacrifice to the Lord, his gift will be of fine flour.”hh It is the rational being that offers the irrational beast, the animate soul that offers the inanimate object. () He forbade the offering of leavened breadii for the reason I have already given, namely that they should retain nothing of the Egyptian way of life.5 He also forbade the offering of honey on the altar.jj Some commentators have claimed that this is because bees rest even on unclean places and gather material to make honey from anywhere at all. But others have said that this teaches us to offer sacrifices from the products of our own hard work in keeping with the exhortation of Solomon, which goes, “Honor the Lord from your righteous labors and give him the first-fruits of your righteousness.”kk According to this argument, honey is the produce of the bees, not of our own work. But this explanation overlooks an im-
. V. Q. on Ex.
The Questions on Leviticus
lovgo" oujk e[cei to; ajkribev". kai; ga;r hJ melitourgiva tw'n ajnqrwvpwn filoponiva: oiJ me;n ga;r ghponiva", oiJ de; probateiva" frontivzousi, kai; oiJ me;n ejmporiva", oiJ de; melitourgiva". oi\mai toivnun, dia; me;n th'" zuvmh" th;n palaiovthta th'" ponhriva" aijnivttesqai, dia; de; tou' mevlito" th;n hJdonh;n ajpagoreuvesqai. toi'" mevntoi iJereu's i kai; ta;" touvtwn ejkevleuse prosfevrein ajparcav":ll ou|toi ga;r ta;" uJpe;r tw'n hJmetevrwn aJmarthmavtwn presbeiva" prosfevrousin. o{qen dia; tou' profhvtou e[fh peri; aujtw'n, aJmartiva" laou' mou favgontai.mm Tou;" de; a{la" ejpibavllesqai toi'" iJereivoi" keleuvei,nn to; diakritiko;n th'" yuch'" dia; touvtwn shmaivnwn. touvtou ejstevrhto hJ tou' Kavi>n qusiva:oo dio; h[kouse para; tou' tw'n o{lwn Qeou', oujk, a]n ojrqw'" prosenevgkh/", ojrqw'" de; mh; dievlh/"; pp kai; oJ qei'o" ajpovstolo" nomoqetei' levgwn, oJ lovgo" uJmw'n e[stw pavntote.......a{lati hjrtumevno".qq kai; oJ Kuvrio" toi'" ajpostovloi" e[fh, uJmei'" ejste to; a{la" th'" gh'": ejan; de; to; a{la" mwranqh',/ ejn tivni aJlisqhvsetai; rr () ∆Asinh' de; kai; a[mwma prosfevrein a{panta keleuvei ta; quvmatass kaivtoi diavfora o[nta kai; kata; diafovrou" prosferovmena trovpou". didavskei de; dia; touvtwn tou;" ejn eJkavsth/ politeiva/ to; a[mwmon e[cein: kai; tou;" parqenivan ajspazomevnou" kata; tou;" tauvth" politeuvesqai novmou", tou;" tou' gavmou to;n zugo;n aiJroumevnou" th'/ pro;" ajllhvlou" koinwniva/ mh; diafqei'rai touvtou th;n zeuvglhn, tou;" th;n ajskhtikh;n bioth;n protimw'nta" to;n th'" teleiovthto" diafulavttein kanovna, kaiv, sullhvbdhn eijpei'n, tou;" ejn plouvtw/ tou;" ejn peniva,/ tou;" ejn douleiva/ tou;" ejn dunasteiva/ ejn toi'" oijkeivoi" tavgmasi to; ajlwvbhton e[cein kai; a[mwmon.
ll. Lv .mmmm. Hos .mmnn. Lv .mmoo. Gn .mmpp. Gn . (LXX)mm qq. Col . (NT var.)mmrr. Mt .mmss. Lv ., ; ., ; ., (LXX), f., , mm
Question portant point; after all, honey-making is a human labor. Some are engaged in the cultivation of the earth, others in the tending of sheep, others in commerce, others in honey-making. So my view is that in the case of the leaven there is an obscure reference to ancient wickedness, and in the case of the honey, a prohibition of pleasure.6 Furthermore, he commanded that the first-fruits, even of leaven and honey, be offered to the priests,ll since they offer intercession for our sins. As he said of them through the prophet, “They will feed on the sins of my people.”mm He ordered that salt be thrown on the victims,nn in this signifying the soul’s faculty of discernment. Cain’s sacrifice had no salt;oo hence, he heard from the God of the universe: “[Have you] not [sinned] if you sacrifice correctly, but divide incorrectly?”pp And the holy apostle stated the law in these words: “Let your speech always be seasoned with salt”;qq and the Lord said to the apostles, “You are the salt of the earth. If the salt lose its taste, how can its saltiness be restored?”7rr () He commanded that all victims be without fault or blemish,ss different though they be and offered in different ways. Thus, he instructs people in every walk of life to keep free of fault: those embracing virginity to live according to its norms, those choosing the yoke of marriage to avoid impairing the conjugal bond in their intercourse, and those opting for the ascetical life to observe the norms of perfection—in a word, that people of wealth, people of poverty, people in servitude, people in power live an unblemished and unstained life in whatever position they have been stationed. . As Guinot points out (p. ), the surviving patristic exegesis of Lv . is concerned solely with the prohibition against the offering of leaven and does not deal with that against the offering of honey. Nonetheless, we lack the discussions of Diodore and of Theodore of Mopsuestia, from whom Theodoret may here be drawing. The Jewish author Philo (Spec. .) had explained this rejection of honey as due to the reputed genesis of bees from the decomposing carcasses of cattle; cf. Virgil’s account of the bougonia in Geo. .–. . In the Questions on Genesis, Theodoret offered no interpretation of the baffling reproach of Cain attributed to the Lord in the septuagintal version of Gn ..
The Questions on Leviticus
|26b
Tw'n de; quomevnwn, plh;n tw'n oJlokautwmavtwn, ta; me;n tw'/ bwmw'/ prosefevreto, ta; de; toi'" iJereu'sin ejdivdoto:tt dio; summerivzesqai aujtou;" tw'/ qusiasthrivw/ oJ qei'o" ei\pen ajpovstolo":uu ta; de; loipa; tw'n krew'n th'/ tw'n prosferovntwn ajpenevmeto creiva./ toi'" mevntoi oJlokautwvmasin ejpetivqeto ta; merikw'" prosferovmena oi|on oiJ nefroiv, kai; hJ pimelhv, kai; oJ tou' h{pato" lobov",vv ejx ejnivwn de; iJereivwn kai; hJ ojsfuv" h[, kata; tou;" a[llou" eJrmhneutav", hJ kevrko",ww ejpeidh; toi'" ejn ajreth'/ teleivoi" oiJ ajtelei'" crwvmeqa presbeutai'" kai; diæ ejkeivnwn ta;" hJmetevra" prosfevromen proseucav". ejpetivqei de; oJ prosfevrwn tw'/ iJereivw/ ta;" cei'ra" oiJonei; ta;" eJautou' pravxei":xx tw'n ga;r pravxewn aiJ cei're" dhlwtikaiv, uJpe;r de; touvtwn to; qu'ma prosevferen. ai{mato" de; kai; stevato" ajpevcesqai keleuvei, kai; ajmfovtera tw'/ qusiasthrivw/ diagoreuvei prosfevresqai:yy to; me;n ga;r zwh'" ai[tion, to; de; ajreth'" dhlwtikovn, ajmfovtera de; ajnatiqevnai tw'/ Qew'/ dikaiovtaton. To;n de; ajrciereva, novmon tina; parabebhkovta, movscon a[mwmon iJereuvein keleuveizz kai; tw'/ me;n qusiasthrivw/ prosfevrein a} proeirhvkamen, ta; de; kreva kai; to; devrma su;n th'/ kovprw/ e[xw th'" parembolh'" katakaivein.aaa tou'to de; dhloi' to; th;n aJmartivan ajllotrivan ei\nai tw'n iJerw'n peribovlwn. kai; panto;" de; tou' laou' toiauvthn tina; paranomivan tetolmhkovto", th;n i[shn prosenecqh'nai qusivan nenomoqevthke,bbb didavskwn hJlivkon th'" iJerwsuvnh" to; gevra": ajntivrropon ga;r aujto; panto;" tevqeike tou' laou'. to;n de; a[rconta parabavnta tina; novmon, ouj movscon, ajlla; civmaron, toutevstin, e[rifon ejniausiai'on prosenegkei'n dihgovreuse:ccc tosou'ton ajpodei' th'" ajrcieratikh'" ajxiva" oJ th;n swmatikh;n pepisteumevno" ajrchvn. to;n de; mhvte iJereva o[nta mhvte a[rconta, hJmarthkovta dev, civmairan qu'sai prosevtaxe:ddd
tt. Lv ., ; .–, –; .–, , –mmuu. Cor .mm vv. Lv .–mmww. Lv .mmxx. Lv .; ., , ; ., , , , mm yy. Lv .; .–mmzz. Lv .mmaaa. Lv .f.mmbbb. Lv .f.mm ccc. Lv .f.mmddd. Lv .f.mm
Question Of the things sacrificed, except the holocausts, a part was offered on the altar, and part was given to the priests;tt hence, the holy apostle said that they had a share at the altar.uu The part of the meat left over was devoted to the use of those who made the offering. They placed on top of the holocausts the partial offerings, such as the kidneys, the fat, and the lobe of the liver,vv and the loins of some victims—or, as the other translators say, “the tail”ww—since we who are imperfect depend on the intercession of those who are perfect in virtue and offer our prayers through them. On the victim the offerer placed his handsxx—his actions, as it were, since hands are suggestive of actions, and he was making the sacrifice on account of his actions. He bade them abstain from blood and fat and prescribed that both be offered on the altar,yy the former being the source of life, the latter indicative of virtue, and both very properly dedicated to God.
He commanded that if the high priest broke any law, he was to sacrifice an unblemished calfzz and offer on the altar the parts we have just mentioned but burn the meat, skin, and excrement outside the camp.aaa This indicates that sin is foreign to the sacred precincts. He legislated that an equivalent sacrifice be offered whenever the whole people were guilty of such a transgression,bbb his purpose being to bring out the dignity of the priesthood, which he had made of importance equal to the people as a whole. He proclaimed that when the ruler broke a law, he should offer, not a calf, but a hegoat, that is, a yearling goatccc—so far removed from the dignity of the high priest is the ruler entrusted with worldly governance. On the other hand, he ordered the sacrifice of a female goat when the offender is not a priest or a ruler,ddd since the male is fitting Here, drawing a connection between the verb diairevw, whose literal meaning is “cleave” or “divide” but which may also signify “determine” or “decide” and diakrivnw = “separate” or “discern,” the root of the substantive diakritikovn (the faculty of discernment), Theodoret suggests that the Lord was reproving Cain not simply, or even primarily, for the improper division of the sacrificial victim but for a lack of discernment.
The Questions on Leviticus
provsforon ga;r tw'/ me;n a[rconti to; a[rren, tw'/ de; ajrcomevnw/ to; qh'lu wJ" ejn toi'" provsqen eijrhvkamen. () To;n dev ge h] ajkaqavrtou tino;" tw'n ajpeirhmevnwn aJyavmenon, h[ tino" ojmwmokovto" ajkouvsanta kai; to;n parabebhkovta to;n o{rkon mh; dielevgxanta, h] aujto;n uJposcovmenon ti; pravxein h] tw'/ Qew'/ ti prosoivsein kai; o{rkw/ th;n uJpovscesin bebaiwvsanta, to; de; e[rgon mh; ejpiqevnta tw'/ lovgw/ prw'ton ejxagoreu'sai th;n aJmartivan keleuvei, e[peita prosenegkei'n h] ajmnavda h] civmairan, kai; touvtw/ tw'/ trovpw/ to;n Qeo;n iJlewvsasqai. eij de; pevnh" h\/, h] duvo trugovna" keleuvei prosenegkei'n h] duvo neottou;" peristerw'n,eee eij de; mhde; touvtwn eujporoivh, mikra;n semivdalin ejlaivou divca kai; libanwtou' proskomivsai:fff to; ga;r e[laion iJlarovthto" dhlwtikovn, oJ de; libanwto;" eujwdiva": ajmfotevrwn de; hJ aJmartiva geguvmnwtai. mavla de; aJrmodivw" to; a{yasqai ajkaqavrtou kai; to; kruvyai tou' ojmwmokovto" kai; yeusamevnou th;n aJmartivan sunevzeuxen: kai; ga;r oJ kaqaro;" aJptovmeno" ajkaqavrtwn moluvnetai, kai; oJ mh; ojmovsa" yeusamevnw/ koinwnei' th'" aJmartiva", mh; dielevgcwn to; yeu'do".ggg a[xion de; qaumavsai tou' despovtou th;n ajgaqovthta, o{ti to;n ejpaggeilavmenovn ti prosenegkei'n, kai; o{rkw/ th;n ejpaggelivan kurwvsanta, tw'/ e[rgw/ de; mh; plhrwvsanta ou[te wJ" ajcavriston ou[te wJ" ejpivorkon timwrei'tai ajlla; mikra'/ qerapeuvei zhmiva./ hhh
Tiv ejsti yuch; eja;n lavqh/ aujth;n lhvqh kai; aJmavrth/ ajkousivw" ajpo; tw'n aJgivwn Kurivou; a Sunevbaine pollavki" ajscoliva/ tina; peripesovnta mh; eee. Lv .mmfff. Lv .mmggg. Lv .–mmhhh. Lv .–mm A [32], B, , = mss. a. Lv .mm
Question for the ruler, and the female for the ruled, as we have already remarked.8 () Whoever had touched any unclean forbidden thing, or heard someone take an oath and failed to censure him when he broke that oath, or himself promised to do something or offer something to God and failed to put his word into effect, although he had confirmed it with an oath, was commanded first to confess his sin and then to offer a lamb or a she-goat in appeasement of God. The poor man was commanded to offer two turtle-doves or two young pigeons;eee but if he lacked even these, he was to bring a small portion of fine flour without oil or incense,fff for oil is indicative of joy and incense of sweet odor, but sin has no trace of either. Now, it was very fitting that he should link touching something unclean and concealing the sin of one who took a false oath; the clean person is defiled by touching what is unclean, and the person who did not swear an oath shares the sin of the oath-breaker by not denouncing the perjury.ggg We ought to admire the kindliness of the Lord, who healed with a slight fine, rather than punishing as an ingrate or perjurer, the person who promised to make an offering and then failed to fulfil his promise, although he had confirmed it with an oath.hhh
What is the meaning of “If someone is truly unaware and sins unwittingly in any of the holy things of the Lord”?a It often happened that busy people did not offer in due time
. Cf. Lv for the various sacrifices for transgressions and Q. on Ex for the same explanation of the different use of the male and female victims.
The Questions on Leviticus prosenegkei'n eij" kairo;n ta; tw'/ Qew'/ ajfierwmevna oi|on ta; prwtovtoka, h] ta;" ajparcav", h] ta;" ejpaggeliva". to;n tauvth/ toivnun peripeptwkovta th'/ plhmmeleiva/ meivzoni uJpobavllei zhmiva:/ keleuvei ga;r aujto;n provteron ejktivsai to; qei'on o[flhma, th'" ajxiva" timh'" to; pevmpton prosteqeikovta, ei\qæ ou{tw" uJpe;r th'" plhmmeleiva" krio;n penthvkonta sivklwn a[xion prosenegkei'n eij" iJerourgivan, kai; ou{tw" labei'n th'" aJmartiva" th;n a[fesin.b Tau'ta kai; ta; touvtoi" o{moia peri; tw'n ajkousivw" hJmarthkovtwn nomoqethvsa", keleuvei kai; tou;" eJkovnta" hJmarthkovta" kai; h] parakataqhvkhn dexamevnou" kai; yeusamevnou" h] ajdikiva/ tini; crhsamevnou" kai; o{rkw/ yeudei' th;n aJmartivan aujxhvsanta" prw'ton ajpodou'nai toi'" hjdikhmevnoi" a} paranovmw" ajfeivlanto, kai; prosqei'nai tw'/ kefalaivw/ to; pevmpton, eijqæ ou{tw krio;n prosenegkei'n, kai; to;n Qeo;n iJlewvsasqai.c tou'to kai; oJ makavrio" Zakcai'o" pepoivhken: ajpevdwke ga;r provteron a{per hjdivkhse tetraplavsia: ei\qæ ou{tw" ta; hJmivsh tw'n oijkeivwn toi'" penomevnoi" dievneimen.d
Dia; tiv tou' iJerevw" th;n qusivan oJlokautou'sqai prosevtaxen;a Tevleion ei\nai didavskwn to;n iJereva kaiv, mh; merikw'", ajllæ o{lon eJauto;n ajnaqei'nai tw'/ tw'n o{lwn Qew'./
b. Lv .mmc. Lv .–mmd. Lk .f. mm A [32], B, C, = mss. a. Lv .
Question something consecrated to God, like the firstborn, first-fruits, or something they had vowed. So he subjected anyone guilty of this inadvertence to a heavier loss. He commanded him first to pay his debt to God and to add a fifth to the amount due; next, for his inadvertence, to offer in sacrifice a ram worth fifty shekels and only then receive forgiveness for his sin.b
Requiring this and similar things of involuntary sinners,1 he commanded the deliberate sinners, those who had taken a deposit and broken their pledge or committed an injustice and aggravated the sin with a false oath, first to restore to the wronged whatever they had taken illegally and to add a fifth to the sum; then to offer a ram and thus appease God.c This is what the blessed Zacchaeus did. First, he made fourfold restitution of what he had wrongfully taken and then, apportioned a half of his possessions to the poor.d
Why did he prescribe that the priest’s sacrifice be burned entire?a To teach the priest to be perfect and to devote himself, not partially, but entirely, to the God of the universe.1
. Theodoret deals first with the penalties for involuntary (Lv .–), and then for deliberate, offenses (.–). His valuation of the ram is drawn from ., in which his Bible may have read the word “fifty” before or after the noun shekels”; in the ap. crit. to this verse, Wevers and Quast, making no mention of Theodoret, cite only a couple of the LXX manuscripts and the Armenian version for the insertion of this figure. . This is Theodoret’s own interpretation of the requirement in Lv .; he does not provide his readers with a Christian parallel.
The Questions on Leviticus
Dia; tiv ejn tw'/ tovpw/ tw'n oJlokautwmavtwn kai; ta;" peri; aJmartiva" qusiva" iJevreuon;a Eij" yucagwgivan tw'n prosferovntwn, i{na gnw'sin wJ" oujk eijsi; tw'n aJgivwn ajllovtrioi, dia; metanoiva" ijatreuovmenoi. dia; tou'to kai; a{gia aJgivwn aujta; proshgovreusen.b
Tiv ejsti pa'" oJ aJptovmeno" tw'n krew'n aujth'" aJgiasqhvsetai; a Eujlavbeian aujtou;" didavskei, kai; meta; devou" prosievnai toi'" qeivoi" keleuvei, kai; povrrw tw'n iJerw'n eJstavnai diagoreuvei. to;n de; pelavzein tolmw'nta, ei\ta tou' ai{mato" rJanivda decovmenon tw'/ naw'/ prosedreuvein keleuvei wJ" oujkevti eJautou' kuvrion o[nta: prosedreuvein dev, oujc iJerourgou'nta, ajlla; th;n a[llhn leitourgivan ejpitelou'nta. dia; tou'to kai; ta; iJmavtia, ta; tou' ai{mato" ejkeivnou ta;" rJanivda" decovmena, pluvnesqai keleuvei,b ta; de; skeuvh, eij me;n calka' ei[h, ejpimelw'" ajposmhvcesqai, eij de; keravmea, suntrivbesqai.c
A [], B, C, = mss. a. Lv .mmb. Lv .f., A [32], B, C, * = . a. Lv .mmb. Lv .mmc. Lv .
Question
Why did they slay the sacrifices for sin in the same place they slew those for holocausts?a As encouragement to the offerers, so they would know that they were not forbidden access to the holy when they were being healed through repentance. Hence, he called these sacrifices “most holy.”b
What is the meaning of “Whoever touches its meat will be sanctified”?a This teaches them reverence, bids them take part in divine service with respect, and requires them to stand at a distance from the sacred sacrifices. It prescribes that the one who presumes to approach and then is spattered with blood serve in the temple as someone no longer his own master; though by “serving” I mean not the celebration of sacred rites but the performance of some other duty. Hence, he also commands the washing of garments spattered with drops of that blood,b the careful scouring of bronze vessels, and the smashing of the earthenware.c
The Questions on Leviticus
Dia; tiv meta; trivthn hJmevran ouj keleuvei tw'n iJereivwn ejsqivein, tw'/ de; parabaivnonti to;n novmon ejpifevrei zhmivan, a[quton ei\nai levgwn th;n qusivan ejkeivnhn;a Bouvletai, mh; movnou" aujtou;" eujwcei'sqai, ajlla; kai; toi'" ejndeevsi tw'n krew'n metadidovnai. touvtou cavrin th'/ prwvth/ kai; th'/ deutevra/ hJmevra/, tw'n krew'n ejkeivnwn metalambavnein keleuvei, ta; de; peritteuvonta katakaivesqai i{næ, uJpo; th'" ajnavgkh" tauvth" wjqouvmenoi, koinwnou;" e[cwsi tou;" th'" eujwciva" pevnhta".
Dia; tiv to;n gonorruou'", h] leprou', h] qnhsimaivou, h] a[llou tino;" tw'n kaloumevnwn ajkaqavrtwn aJyavmenon ajpagoreuvei tw'n th'" qusiva" metalambavnein krew'n;a Dia; tw'n smikrw'n touvtwn ta; megavla qerapeuvei paqhvmata. eij ga;r ta; fusika; miaivnei kata; to;n novmon, pollw'/ ma'llon ta; gnwmikav, a} kurivw" kalei'tai paravnoma. o{ti de; tau'ta tou'ton e[cei to;n trovpon ta; eJxh'" marturei'. keleuvsa" ga;r pa'n stevar tw'/ qusiasthrivw/ prosfevresqai, th'/ tw'n ajnqrwvpwn creiva/ to; tw'n qnhsimaivwn kai; qhrialwvtwn ajfwvrise stevar.b ajkavqarta de; ta; toiau'ta wjnovmasen:c ajkavqarto" ou\n a[ra h\n kai; oJ toiouvtou ge aJptovmeno". dh'lon toivnun kajnteu'qen wJ" a[lla diæ a[llwn nomoqetei'.
A [], B, C –51, = mss. a. Lv .– A [32], B, C, = mss. a. Lv .f.mmb. Lv .–mmc. V., e.g., Ex ..
Question
Why did he forbid the consumption of the sacrificial flesh after three days and impose a penalty for transgression of the law by declaring the sacrifice invalid?a So they would not feast alone but share the meat with the needy. Therefore, he commanded them to partake of the meat on the first and second days but burn the leftovers, so that, under pressure of this obligation, they would invite the poor to share in the feast.1
Why did he forbid a share of the sacrificial meat to anyone who had touched someone suffering a discharge, a leper, an animal carcass, or anything else declared unclean?a He used these slight ailments to cure the serious. If in the eyes of the Law natural things cause defilement, this is much more the case with matters of intention, which are properly referred to as “transgressions.” The following verses confirm the truth of this. After commanding that all fat be offered on the altar, he allotted to human usage the fat from animals that had died or been killed by others.b Yet as he declared all such things unclean,c anyone touching one of these was also unclean. We gather from this passage as well that he legislates some things through others.1 . Theodoret feels free to develop a rationale of his own. R.J. Faley suggests (on .–, –) that the intention of the law of Lv .– was rather “to avoid the abuses that could easily arise in a sacrificial repast permitting a rather extensive lay participation.” . Again, this Antiochene commentator has difficulty accepting that involuntary actions such as those mentioned in Lv . could be penalized; so he cites vv. –, in which the fat from animals that have died on their own or been killed by others is allotted to secular use. The implication is that if God allows the use of this
The Questions on Leviticus
Dia; tiv ai{mati kai; ejlaivw/ kai; th;n ajkoh;n tou' iJerevw" th;n dexia;n e[crise, kai; th;n cei'ra th;n dexiavn, kai; to;n povda wJsauvtw";a Tuvpo" tau'ta tw'n hJmetevrwn ajgaqw'n: to; me;n ai|ma tou' swthrivou ai{mato", to; de; e[laion tou' panagivou crivsmato". hJ de; dexia; ajkoh; suvmbolon th'" ejpainoumevnh" uJpakoh'", hJ de; cei;r kai; oJ pou'", tw'n ajgaqw'n pravxewn. dia; gavr toi tou'to hJ dexia; kai; oJ dexio;" ejcrivsqh: eijsi; ga;r kai; eujwnv umoi pravxei" kai; uJpakoh; blaberav.
Pw'" nohtevon to; pu'r, to; ajllovtrion; a jEdivdaxen hJma'" hJ iJstoriva wJ", th'" prwvth" ejpiteloumevnh" qusiva", tw'/ qeivw/ puri; kathnalwvqh ta; iJerei'a. tou'to a[sbeston diafulacqh'nai prosevtaxen oJ despovth" Qeov", kai; nuvktwr kai; meqæ hJmevran xuvla tw'/ puri; corhgei'sqai i{na mh; ceiropoivhton pu'r ajnamigh'/ tw'/ qeivw/ puriv. ejpeidh; toivnun tou'ton parevbhsan to;n novmon Nada;b kai; ∆Abiouvd, tou' ∆Aarw;n oiJ pai'de", kai; pu'r eijshvnegkan ceiropoivhton, to; qei'on aujtou;" kathnavlwse pu'r.b hJmei'" de; paideuovmeqa dia; touvtwn mh; sbennuvnai to; pneu'ma ajllæ ajnazwpurei'n h}n ejlavbomen cavrin, kai; mhde;n ajllovtrion ejpeisavgein th'/ qeiva/ grafh'/ ajllæ ajrkei'sqai th'/ didaskaliva/ tou'
A [], B, C, = mss. a. Lv . A [32], B, C, = mss. a. Lv .mmb. Lv .–.
Question
Why did he anoint the priest’s right ear, right hand, and foot with blood and oil?a These are a type of our good things: the blood of the Savior’s blood, and the oil of the most holy chrism. The right ear is a symbol of praiseworthy obedience, and the hand and foot of good actions—hence the anointing of the right hand and right foot. There is, after all, such a thing as sinister action and a harmful obedience.1
How is “the unholy fire” to be understood?a The biblical narrative informs us that, at the celebration of the first sacrifice, the victims were consumed by fire from God. The Lord God ordered them not to allow this fire to die out but to feed it with wood night and day, so that man-made fire would never be mixed with the divine. Since Aaron’s sons Nadab and Abihu broke this law and introduced a man-made fire, they were consumed by the divine fire.b These events teach us not to quench the Spirit but to rekindle the grace we have received, not to introduce anything foreign into holy Scripture but to be content with the teaching of the Spirit, and to abhor heretics, some of whom have combined their fat, even though anyone who touches it must become unclean, the issue of ritual purity or impurity cannot be of any real significance. V. also Qq. (on the uncleanness of gonorrhea) and (on the adulterated garment), in which Theodoret develops the same line of argument against the reality of uncleanness that is derived from anything but an act of the will. . Theodoret first offers a typological, and then a simpler ethical, interpretation of this anointing of the priest: cf. Lv .–, where oil and blood are used in the anointing of a leper.
The Questions on Leviticus pneuvmato", kai; musavttesqai ta;" aiJrevsei", w|n oiJ me;n muvqou" toi'" qeivoi" logivoi" prosevqesan, oiJ de; tou;" dussebei'" aujtw'n logismou;" th'" grafikh'" proetivmhsan dianoiva".
Dia; tiv tou;" iJereva" oi[nou kwluvei metalambavnein;a Ouj pantavpasin ajphgovreuse tou'to, ajlla; kata; to;n th'" leitourgiva" kairovn: kata; ga;r diadoca;" ejleitouvrgoun: oiJ me;n ejn tauvtai" tai'" hJmevrai", oiJ de; ejn a[llai". nhfavlaion b de; kai; oJ ajpovstolo" to;n iJereva ei\nai keleuvei, kai; tou;" diakovnou" mh; oi[nw/ pollw'/ prosevconta":c kaiv, tw'/ Timoqevw/ gravfwn, oi[nw/ ojlivgw/ kecrh'sqai prosevtaxe dia; ta;" sucna;" ajsqeneiva":d tevleion ga;r ei\nai to;n iJereva proshvkei, wJ" th;n uJpe;r tou' laou' presbeivan pepisteumevnon. aujtivka gou'n Mwu>sh'" oJ nomoqevth", qeasavmeno" to;n peri; th'" aJmartiva" prosenecqevnta civmaron oJlokautwqevnta para; to;n qei'on novmon, wjrgivsqh tw'/ te ∆Eleaza;r kai; tw'/ ∆Iqamavr, levgwn, dia; tiv oujk ejfavgete ta; peri; th'" aJmartiva" ejn tovpw/ aJgivw,/ o{ti a{gia aJgivwn ejstivn; tou'to e[dwken uJmi'n Kuvrio" fagei'n i{næ ajfevlhte th;n aJmartivan th'" sunagwgh'" kai; ejxilavshsqe peri; aujtw'n e[nanti Kurivou.e Didaskovmeqa de; pavlin ejnteu'qen wJ", ta; para; tou' laou' prosferovmena ejsqivonte", kai; mh; ejnnovmw" zw'nte", mhde; spoudaivw" ta;" uJpe;r touvtwn prosfevronte" proseucav", divka" uJpevcomen tw'/ Qew'/. tou'to aijnittovmeno" oJ despovth" Qeov", dia; tou' profhvtou e[fh: aJmartiva" laou' mou favgontai.f
A [], B, C, * = mss. l. tou'to F.M. : ouj tou'to A–12 [], , Sir. Sch. = “‘Has not the Lord given it to you so.......?’” a. Lv .mmb. Tm .mmc. Tm .mmd. Tm .mm e. Lv . (LXX var.)mmf. Hos .mm
Question mythological fables with the divine oracles, while others have preferred their own unholy notions to the sense of Scripture.1
Why did he forbid the priests to partake of wine?a He did not forbid it absolutely, but only at the time of service. First one, then another group, served in consecutive shifts of a determined number of days. The apostle also enjoined that the priest be “sober”b and the deacons “not given to much drinking,”c but in a letter to Timothy, bade him take a little wine for his chronic infirmities.d Indeed, the priest must be perfect because entrusted with intercession for the people. Thus, as soon as Moses the lawgiver observed that the goat offered for sin had been burned in defiance of the divine Law, he was enraged with Eleazar and Ithamar, and said, “Why did you not eat the sin offering in the holy place, as it is most holy? The Lord has given it to you so you may remove the sin of the congregation and make atonement for them before the Lord.”e
Now, this passage also teaches us that if we eat the offerings of the people but fail to live in accordance with the law and offer zealous prayers on their behalf, we become liable to God’s punishment. Hinting at this, the Lord God declared through the prophet, “They will feed off my people’s sin.”1f . Theodoret draws a parallel between the offense of Aaron’s sons against the holy fire and the misuse of the Scripture by Christian heretics, some of whom contest the limits of the canon while others offer interpretations at variance with what he regards as the clear sense of the text. . It is in the intercessory role of the priesthood that Theodoret sees the connection between Paul’s injunctions to the Christian clergy regarding the consumption of alcohol and Moses’ criticism of Aaron’s sons for mishandling the sacrificial
The Questions on Leviticus
Tiv shmaivnei to; dichlou'n kai; mhrukwvmenon; a () To; me;n dichlou'n oi\mai dhlou'n th;n tw'n ajgaqw'n pravxewn kai; th;n tw'n ejnantivwn diavkrisin: pro;" de; touvtw/, to; mh; movnon tw'/ parovnti bivw/ zh'n/ , ajlla; kai; tw'/ mevllonti, kai; touvtw/ me;n ajponevmein ta; ajnagkai'a, ejkeivnw/ de; pavnta, toutevsti, kai; th;n yuch;n kai; to; sw'ma kai; ta; peri; to; sw'ma. to; de; mhrukwvmenon th;n tw'n qeivwn logivwn shmaivnei melevthn: w{sper ga;r to; provbaton kai; ta; touvtw/ prosovmoia dihnekw'" ajnapempavzetai th;n trofhvn, ou{tw" oJ ejmmelh;" kai; filovqeo" pro;" to;n tw'n o{lwn boa'/ Qeovn, wJ" hjgavphsa to;n novmon sou, Kuvrie: o{lhn th;n hJmevran melevth mouv ejstin.b kaqavper de; tw'n zwv/wn ta; me;n dichlei' kai; th;n trofh;n ajnapempavzetai, ta; de; oujdevteron aujtw'n poiei' wJ" o[no", kai; hJmivono", kai; i{ppo", kai; ta; qhriva, a[lla de; dichlei' me;n oujk ajnapempavzetai de; th;n trofh;n w{sper u|",c e{tera de; mhruka'tai me;n ouj dichlei' de; wJ" kavmhlo" kai; lagwov",d ou{tw" e[sti kai; para; toi'" ajnqrwvpoi" euJrei'n tou;" me;n teleivou" kai; tw'n qeivwn logivwn th;n melevthn ajspazomevnou" kai; th;n ajreth;n ejpimelw'" metiovnta", tou;" de; ajtelei'", ta; me;n qei'a lovgia dia; th'" glwvtth" prosfevronta", dichlei'n de; oujk ajnecomevnou", kai; th'/ kamhvlw/ proseoikovta", tina;" de; tw'n th'" eujsebeiva" oujdevpw gegeumevnou", ta; me;n qei'a lovgia mh; prosiemevnou" e[rgwn de; ajxiepaivnwn frontivzonta", a[llou" de; kai; pivstew" ejrhvmou" kai; pravxew" ajgaqh'" pantelw'" gegumnwmevnou". Tw'n de; ejnuvdrwn kaqara; ei\nai levgei ta; lepivda" e[conta kai; pteruvgia:e tau'ta ga;r a[nw toi'" u{dasin ejpinhvcetai. ta; ga;r ouj
A [], B, C, = mss. a. Lv .mmb. Ps .mmc. Lv .mmd. Lv .f.mme. Lv .mm
Question
What is the significance of “cleft-footed and chewing the cud”?a () I think “cleft-footed” suggests the discernment of good works from bad, and in addition to this, living not only for the present life but also for the future as one devotes only what is necessary to the former and everything—soul and body and things to do with the body—to the latter. “Chewing the cud,” signifies study of the word of God. Just as the sheep and other creatures like it constantly regurgitate their food, so the devout and God-loving person cries out to the God of the universe, “How I have loved your Law, O Lord; it is my concern all day long.”b Some animals are cleft-footed and regurgitate their food, whereas others, such as the ass, the mule, the horse, and the wild animals, have neither characteristic; others, like swine, are cleft-footed but do not regurgitate their food;c and others, like the camel and the hare, chew the cud but are not cleft-footed.d So also with human beings you can find some who are perfect, who devote themselves to the eager study of God’s word and the assiduous practice of virtue; others who are imperfect and mouth the word of God but, resembling the camel, are reluctant “to divide the hoof ”; others who have not yet so much as tasted religion, who do not accept the word of God yet give attention to commendable deeds; and others who are both devoid of faith and completely lacking in good works. Of the creatures that live in the water he declares clean those that have scales and fins,e because they swim on top of the water, unlike meat. The Christian priests must be above reproach to win God’s forgiveness for their people, a task in which Eleazar and Ithamar failed when they neglected to consume the sin offering (Lv .f.). Through the use of the first person plural, Theodoret gives the impression of addressing the contemporary clergy, though, unlike Chrysostom in the second Hannah homily (De Anna .; CPG #), he does not imply that they were given to excessive drinking.
The Questions on Leviticus
toiau'ta kavtw peri; th;n ijlu;n kalindei'tai. kaqaroi; toivnun kajn toi'" logikoi'" oiJ, mh; toi'" ghiv>noi" prostethkovte", ajlla; ta; ptera; th'" pivstew" e[conte" kai; th'/ th'" ajreth'" pefragmevnoi skevph/. o{per gavr ejstin hJ lepi;" toi'" ijcquvsi, tou'to toi'" ajnqrwvpoi" hJ th'" ajreth'" panopliva: kai; o{per ejkeivnoi" ta; pteruvgia, tou'to toi'" ajnqrwvpoi" hJ pivsti". tau'ta de; hJmi'n oJ makavrio" peritivqhsi Pau'lo", ta; ptera; levgwn th'" cavrito" kai; ta; o{pla tou' pneuvmato".f tw'n de; pthnw'n ajkavqarta ei\naiv fhsi ta; aJrpaktika; kai; nekrobovra kai; ta; tw'/ skovtei caivronta,g didavskwn hJma'" kai; pleonexiva" ajpevcesqai, kai; th;n duswvdh th'" aJmartiva" trofh;n ajpostrevfesqai, kai; to; skovto" misei'n. () ”Oti de; oujk ajpo; trovpou tau'qæ ou{tw" e[cein nenohvkamen marturei' tw'n pravxewn hJ iJstoriva: ei\de, gavr fhsin, oJ makavrio" Pevtro" sindovna tevssarsin ajrcai'" kaqiemevnhn, ejn h|/ h\n pavnta ta; tetravpoda.......th'" gh'" kai; ta; peteina; tou' oujranou',h kai; h[kouse fwnh'" legouvsh", ajnastav", Pevtre, qu'son kai; favge.i ei\ta eijrhkovto" ejkeivnou, mhdamw'", Kuvrie, o{t i oujdevpote e[fagon pa'n koino;n h] ajkavqarton,j e[fh oJ despovth" Qeov", a} oJ Qeo;" ejkaqavrise su; mh; koivnou.k o{ti de; tou' Kornhlivou cavrin tau'ta ejrrhvqh, ejqnikou' ge o[nto" kai; swthriva" ejfiemevnou, dhloi' ta; eJxh'". kai; oJ Kuvrio" de; toi'" ajpostovloi" e[fh, polloi; ejleuvsontai pro;" uJma'" ejn ejnduvmasi probavtwn, e[swqen dev eijs i luvkoi a{rpage":l kai; toi'" ijoudaivoi", gennhvmata ejcidnw'n:m kai; oJ ajpovstolo", blevpete tou;" kuvna":n kai; toi'" ejfesivwn presbutevroi", oi\da o{t i meta; th;n a[fixivn mou eijseleuvsontai luvkoi barei'" eij" uJma'":o kai; oiJ profh'tai tou;" me;n i{ppou" qhlumanei'" ojnomavzousi,p tou;" de; o[fei" kai; e[kgona ajspivdwn petomevnwn:q kai; pavlin oJ Kuvrio", wJmoiwvqh hJ basileiva tw'n oujranw'n saghvnh/ blhqeivsh/ eij" th;n qavlassan kai; ejk panto;" gevnou" sunagagouvsh/:r kai; o{pou.......to; ptw'ma, ejkei'
f. Eph .f.mmg. Lv .–mmh. Acts .f.mmi. Acts .mmj. Acts .mm k. Acts .mml. Mt .mmm. Mt .; .mmn. Phil .mmo. Acts .mm p. Jer .mmq. Is .mmr. Mt .mm
Question those that wallow in the mud below. In the case of rational creatures, the clean do not cling to earthly things but have the wings of faith and are protected by the covering of virtue. As the panoply of faith is to man so the scale to the fish, and as faith is to man so fins to the fish. This is how St. Paul clothes us when he speaks of the wings of grace and the weapons of the Spirit.f Of the birds he declares unclean those that prey upon others, feed on corpses, and delight in the dark,g his purpose being to teach us to abstain from avarice, avoid the stinking food of sin, and hate the darkness.
() Now, the book of Acts confirms that our interpretation is not out of order: St. Peter had a vision of a sheet “let down by its four corners and containing all the four-footed creatures of the earth and the birds of the sky,”h and he heard a voice saying, “Get up, Peter, kill, and eat.”i Then when he replied, “Far be it from me, Lord, for I have never eaten anything profane or unclean,”j the Lord God said, “What God has declared clean do not you call profane.”k Now, the sequel indicates that this was said with regard to Cornelius, who, though a gentile, longed for salvation. And the Lord said to the apostles, “Many will come to you in sheep’s clothing, though within they are ravenous wolves”;l and to the Jews, “Brood of vipers.”m The apostle said, “Beware of the dogs”;n and to the Ephesian elders, “I know that after my departure savage wolves will come upon you.”o The prophets also called some men “stallions mad for females,”p others “snakes and offspring of asps.”q Furthermore, the Lord declared that “The Kingdom of Heaven is like a net cast into the sea, which brings in a haul from every species of fish”;r and “Where the
The Questions on Leviticus sunacqhvsontai oiJ ajetoiv.s sunav/dei toivnun hJ eJrmhneiva th'/ th'" qeiva" grafh'" dianoiva./ JHmei'" me;n ou\n tauvthn lambavnomen ejk touvtwn th;n o[nhsin. ijoudaivoi" de; dia; touvtwn aujtw'n e{teron wjfeleiva" prosenhvnocen ei\do": dich' ga;r dielw;n kai; ta; cersai'a zw'/a, kai; ta; pthnav, kai; ta; e[nudra kai; ta; me;n ajkavqarta, ta; de; kaqara; proseipwvn, peivqei mhde;n touvtwn hJgei'sqai Qeovn: pw'" ga;r a[n ti" swfronw'n h] to; ajkavqarton ojnomavsoi Qeovn, o} musattovmeno" ajpostrevfetai, h] to; tw'/ ajlhqinw'/ Qew'/ prosferovmenon kai; paræ aujtou' ejsqiovmenon;
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Tiv dhv pote ejan; me;n eij" ojstravkinon skeu'o" ejmpevsoi ti tw'n ajkaqavrtwn, suntrivbesqai tou'to keleuvei, a]n de; eij" calkou'n, h] xuvlinon, h] savkkon, h] iJmavtion, u{dati pluvnesqai;a Kai; ejnteu'qen dh'lon wJ" oujde;n fuvsei ajkavqarton, ajlla; diav tina aijtivan, ta; me;n ei\pen ajkavqarta, ta; de; kaqarav. eij de; fuvsei ajkavqarta h\n, e[dei kai; ta; calka' suntrivbesqai kai; ta; xuvlina. ajllæ, ejpeidh; diæ eJtevran aijtivan ajkavqarta aujta; proshgovreuse, ta; me;n pleivono" a[xia o[nta timh'" pluvnesqai keleuvei, ta; de; eu[wna suntrivbesqai: tauvth/ me;n to;n peri; tou' ajkaqavrtou novmon kratuvnwn, ejkeivnh/ de; paradhlw'n to;n tou' novmou skopovn. diav toi tou'to kai; klibavnou" kai; cutrovpoda" kaqairei'sqai keleuvei ei[ ti touvtwn aujtoi'" ejmpevsoi tw'n zwvw / n. kai; to; ejn toi'" ajggeivoi" u{dwr ojnomavzei ajkavqarton, ejmpesovnto" aujtoi'" qnhsimaivou,b to; de; phgai'on u{dwr oujkevti, oujde; to; lavkkion:c mikrai'" ga;r zhmivai" ta; toiau'ta periorivzei.
s. Mt .mm A [32], B, C, = mss. a. Lv .f.mmb. Lv .f.mmc. Lv .
Question corpse is, there the eagles will gather.”s So our interpretation is in keeping with the sense of holy Scripture.1 While this is the useful teaching that we get from these passages, the Jews have derived from them a different sort of benefit. Dividing into two classes land animals, birds, and sea creatures, and declaring some unclean and others clean, Scripture convinces them to regard none as divine. After all, how could anyone in his right mind give the name “god” to an unclean thing, from which he turns away in loathing, or to that which he offers to the true God and then eats?
Why did he order that an earthenware vessel be smashed if any of the unclean creatures should fall on it, but that a bronze or wooden vessel, or a bag, or garment be washed in water?a We infer from this also that nothing is unclean by nature; God had a reason of his own when he declared some things unclean, others clean. If unclean by nature, the bronze and wooden vessels would have had to be smashed as well. Since, however, he declared them unclean for a different reason, he ordered that more expensive objects be washed, and cheap ones smashed. In the latter case, he confirmed the law about uncleanness, and in the former, intimated the purpose of the Law. This was why he also commanded that pans and foot-basins be destroyed if any of these animals fell on them and called the water in jars unclean if a carcass fell into them,b but not water from a spring or lake,c for which only slight penalties were
. Theodoret demonstrates that he has scriptural support—a necessary criterion for an Antiochene—for understanding in a spiritual sense OT references to animals.
The Questions on Leviticus manqavnomen de; pavlin hJmei'" hJlivkon hJ aJmartiva kakovn: to;n ga;r ajlhqh' molusmo;n ejkeivnh/ prostrivbetai.
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Dia; tiv a]n me;n divca u{dato" spevrmati ejmpevsoi to; qnhsimai'on ouj miaivnei, a]n de; meta; u{dato" ajkavqarton ajpofaivnei;a jEpeidh; hJ uJgrovth" tou' ijcw'ro" metalabei'n paraskeuavzei to; spevrma. Diaferovntw" de; ta; ejpi; th'" koiliva" ijluspwvmena ajkavqarta ei\naiv fhsin:b ajrcevkako" ga;r oJ o[fi" kai; th'" diabolikh'" ejpiboulh'" uJpourgov".c
Dia; tiv th;n tekou'san a[rren tessaravkonta hJmevra" ajkavqarton ei\naiv fhsi, th;n de; qh'lu di;" tosauvta";a Dei' tou' novmou to;n skopo;n ejxetavzein: pollavki" ga;r e{tera diæ eJtevrwn didavskei. kai; tou'to rJav/dion ejnteu'qen katamaqei'n: eij ga;r hJ tekou'sa ajkavqarto", kai; hJ ejgkuvmwn ajkavqarto". oi\mai toivnun to;n novmon dianapauvesqai keleuvein aujthvn, wJ" sfovdra peponhkui'an kai; tw'n pikrw'n wjdivnwn ajnascomevnhn. ajllæ eij tou'to aJplw'" ou{tw" dihgovreusen, oujk a]n ejkravthsan th'" ejpiqumiva" oiJ a[ndre": ajkavqarton de; aujth;n didaskovmenoi, feuvgousi th;n koinwnivan i{na mh; th'" ajkaqarsiva" metavscwsin. oujkou'n oJ novmo" tw'/ th'" ajkaqarsiva" lovgw/ th;n o[rexin sbevnnusi. A [], B, C, = mss. a. Lv .f. mmb. Lv .–mmc. Cor . A [32], B, C –51, = mss. a. Lv .–
Question assigned. Once again, we learn from this what a great evil sin is, since it is sin that causes real defilement.1
Why is it that if a carcass fell on unmoistened seed, it did not defile it, but if the seed had been moistened, it did render it unclean?a Because the moisture causes the seed to come into contact with liquid discharged from the carcass. He declares animals that wriggle on their stomach especially unclean,b since the serpent is the author of evil and minister to the devil’s scheming.c
Why is it that, according to the Law, a woman bearing a male was unclean for forty days, but for twice as long if she bore a female?a We must examine the purpose of the Law, which often teaches one thing by means of another, as we can easily learn from this passage as well. If the woman giving birth was unclean, so also was the pregnant woman. I think the Law intended her to rest after having undergone such tough work and suffered such severe pain. If it had spelled this out in so many words, the husbands would not have controlled their desires, whereas when they were told she was unclean, they shunned intercourse to avoid contracting the uncleanness. Thus, the Law quenched libido by the rule of uncleanness.
. As in the preceding discussion of the distinction between clean and unclean animals (Q. ), Theodoret attempts to find a spiritual application of lasting value in the laws dealing with contamination (Lv .–).
The Questions on Leviticus th;n de; diafora;n tw'n hJmerw'n tine;" ou{tw" hJrmhvneusan: o{ti pleivona povnon uJpomevnousin aiJ gunai'ke" gennw'sai ta; qhvlea, dio; diplavsion aujtai'" eij" ajnavpaulan ajpevneime crovnon.
Tiv bouvletai oJ peri; th'" levpra" novmo";a Dia; tw'n swmatikw'n paqhmavtwn th'" yuch'" ejpideivknusi ta; noshvmata kai; dia; tw'n ajkousivwn tw'n eJkousivwn kathgorei'. eij ga;r ta; fusika; dokei' pw" ei\nai ajkavqarta, pollw'/ ma'llon ta; gnwmikav. levgei de; kai; levpra" diaforavn,b ejpeidh; kai; aJmarthmavtwn ejsti; diaforav: kai; ajrch; levpra", ejpeidh; kai; ajrch; aJmartiva". ajllæ w{sper th;n levpran oJ iJereu;" diakrivnei,c ou{tw" crh; kai; tw'n th'" yuch'" aJmarthmavtwn aujto;n ei\nai krithvn. lepro;n de; kalei'tai to; poikivlon tou' crwvmato": ou{tw kakiva prosgenomevnh yuch',/ levpran aujth;n ajpergavzetai.
A [], B, C –51, = mss. a. Lv f.mmb. Lv .–mmc. Lv ., f., f., f., , –
Question Some commentators have explained the difference in the numbers of days as due to the greater labor women suffer in giving birth to females; hence, the Law apportioned them a doubly long rest.1
What is the meaning of the law regarding leprosy?a Through bodily ailments it points to diseases of the soul, and through involuntary faults it censures the voluntary. After all, if natural weaknesses are thought to be unclean, the deliberate are much more so. It also mentions different kinds of leprosy,b since there are also different kinds of sin. Furthermore, leprosy has a beginning since sin does too. As it is the priest who makes the decision on leprosy,c so he must also be judge of the sins of the soul. Leprosy is a term for blotchy skin; likewise when evil infects the soul, it disfigures it with blotches.1
. Theodoret addresses the provision establishing the period of uncleanness for a woman who has given birth. This he specifies as forty or eighty days, the sum of the initial period of one or two weeks (Lv. ., ) plus the subsequent period of thirty-three or sixty-six days (vv. f.; cf. Lk .). As Guinot points out (p. ), he draws this interpretation from Diodore (Deconinck, frag. ), who tried to discern behind the provision a humane concern for the health of the mother. Diodore accounted for the greater labor of giving birth to a girl by quoting a current physiological opinion that the formation of the female fetus required eighty days, and that of the male only half as long. In contrast, the modern interpreter, R.J. Faley, explains (on .–) this provision as based upon the ancient Hebrew association of blood with life and both with “Yahweh, the source of life.” The loss of blood in childbirth diminished the mother’s vitality and thus separated her from the Lord. The uncleanness was of shorter duration in the birth of a boy “probably because of the greater strength and vitality connected with the male.” . By contrast with the legislation regarding natal uncleanness, that for detection of leprosy (Lv f.) receives only a spiritual interpretation; cf. the closely similar discussion of the cases of uncleanness described in Q. .
The Questions on Leviticus
Dia; tiv to;n o{lon lepro;n genovmenon kaqaro;n ojnomavzei;a
Filanqrwpiva" kai; ou|to" oJ novmo" mestov". w{sper ga;r ejpi; tou' qnhsimaivou dihgovreusen, eij me;n eij" ajggei'on ejmpevsoi, ajkavqarton ei\nai, eij de; eij" phgh;n h] lavkkon, oujkevti, ou{tw to;n poikivlon dexavmenon crw'ma tw'n a[llwn ajpokrivnei, wJ" ejlpivda kaqavrsew" e[conta, to;n de; oJlovleukon genovmenon ajnamivgnusqai keleuvei toi'" a[lloi" i{na mh; para; pavnta to;n bivon tw'n a[llwn ajnqrwvpwn kecwrismevno" diavgh/. Kai; tou'to de; tw'n pneumatikw'n ejsti tuvpo". toi'" me;n ga;r pistoi'" aJmartavnousin oujde; sunesqivein oJ qei'o" keleuvei novmo", toi'" dev ge ajpivstoi" eij" eJstivasin kalou'sin ouj kwluvei sunestia'sqai. levgei de; ou{tw" oJ qei'o" ajpovstolo": ejavn ti" kalh`/ uJma'" tw'n ajpivstwn, kai; qevlete poreuvesqai, pa'n to; paratiqevmenon uJmi'n ejsqivete, mhde;n ajnakrivnonte", kai; ta; eJxh'".b peri; de; tw'n aJmartanovntwn pistw'n ou{tw" e[fh: ejavn ti" ajdelfo;" ojnomazovmeno" h\/ povrno", h] pleonevkth", h] eijdwlolavtrh", h] mevquso", h] loivdoro", h] a{rpax, tw'/ toiouvtw/ mhde; sunesqivein:c kai; pavlin, stevllesqe uJma'" ajpo; panto;" ajdelfou' ajtavktw" peripatou'nto".d ou|to" toivnun e[oike tw'/ ejk mevrou" leprw'/, oJ de; a[pisto" tw'/ pa'san th;n fusikh;n ajpolevsanti croiavn. ajlla; touvtoi" kai; prosdialegovmeqa kai; sunanastrefovmeqa, ejkeivnoi" de; oujkevti. kai; touvtou mavrtu" oJ qei'o" ajpovstolo": e[graya ga;r uJmi'n, fhsiv,.......mh;
A [], B, C, = mss. ll. f. ejavn...... kalh'.Û ..... qevlete Sir. Sch. F.M. : eij.......kalei`....... qevlete (?) J.P. I do not print this, the reading offered by Thdt. in his comment on Cor. ., since F.M. reports no disagreement among the mss. on ejavn; cf. The Greek New Testament, ad loc. a. Lv .f.mmb. Cor .mmc. Cor .mmd. Thes .mm
Question
Why did the Law pronounce clean a person who was entirely covered with leprosy?a This law was also replete with loving-kindness. As in the case of the carcass that fell into a jar, the jar was declared unclean, but not a spring or lake into which it had fallen, so a man with blotchy skin was set apart from others, since he had hope of becoming clean. But the one who was completely white was commanded to mingle with others so as not to spend his whole life cut off from other people. Now, this is a type of spiritual matters. While the divine Law forbids us even to eat with believers who sin, it does not forbid us to dine with unbelievers who invite us to a banquet. Thus, according to the holy apostle, “If an unbeliever invite you, and you want to go, eat everything set before you without quibble” and so on.b But about believers who are sinners he said, “If someone bearing the name of “brother” is sexually immoral, greedy, an idolater, a drunkard, a reviler, or a robber, do not eat with him”;c and again, “Keep away from every brother whose life is disorderly.”d Such a brother, then, resembles the one who is partly leprous, whereas the unbeliever is like the one who has lost all his natural color. We converse and associate with the latter, but not with the former. The holy apostle confirms this: “I wrote you not to mingle with the sexually immoral—not meaning all the sexually immoral people of this world, or the greedy, the robbers, and idolaters—but only anyone bearing the
The Questions on Leviticus
sunanamivgnusqai povrnoi" kai; ouj pavntw" toi'" povrnoi" tou' kovsmou touvtou, h] toi'" pleonevktai", h] a{rpaxin, h] eijdwlolavtrai", ajllæ.......ejanv ti" ajdelfo;" ojnomazovmeno", kai; ta; eJxh'".e kaqaro;n mevntoi kevklhke to;n o{lon gegenhmevnon leukovn, oujc wJ" uJgie;" e[conta to; sw'ma, ajllæ wJ" mhkevti tou;" pelavzonta" kata; to;n novmon moluvnonta.
Dia; tiv tou' leprou' ajkavlupton ei\nai keleuvei th;n kefalh;n kai; ta; iJmavtia paralelumevna;a I{ na gnwvrimo" h\,/ kai; mh; metalagcavnwsi th'" ajkaqarsiva" oiJ pelavzonte". ou{tw" oJ ajpovstolo" peri; tw'n aJmartanovntwn e[fh: stevllesqe uJma'" ajpo; panto;" ajdelfou' ajtavktw" peripatou'nto" kai; mh; kata; th;n paravdosin, h}n parelavbete paræ hJmw'n:b kaiv, ejanv ti" ajdelfo;" ojnomazovmeno" h\/ povrno", h] pleonevkth", h] eijdwlolavtrh", h] mevquso", h] loivdoro", h] a{rpax, tw'/ toiouvtw/ mhde; sunesqivein.c
Pw'" ejn toi'" iJmativoi" levpra ejgivneto;a Polla;" oJ Qeo;" aujtoi'" paideiva" toiauvta" ejphvgagen. aujtivka gou'n kai; peri; leprw'n oi[kwn ou{tw" e[fh: wJ" a]n eijsevlqhte eij" th;n gh'n tw'n cananaivwn, h}n ejgw; divdwmi
e. Cor .– A [32], B, C, = mss. a. Lv .mmb. Thes .mmc. Cor . A [32], B, C, = mss. a. Lv .–mm
Question name of brother” and so on.1e Of course, when the Law used the term “clean” of the one who had turned completely white, it did not mean that he was enjoying bodily health, but that he no longer imparted legal impurity to those who approached him.
Why did the Law enjoin that the leper’s head be uncovered and his clothes undone?a So he would be known and those approaching him would not contract his uncleanness. Likewise, the apostle said of sinners, “Keep away from every brother whose life is disorderly and not in keeping with the tradition you have received from us;”b and “If someone bearing the name of “brother” is sexually immoral, greedy, an idolater, a drunkard, a reviler, or a robber, do not eat with him.”c
How could leprosy occur on clothing?a God subjected the Israelites to many such chastisements. For example, he spoke also of leprous houses: “When you come into the land of the Canaanites, which I am giving you, and I put a plague of
. In an effort to discover a spiritual meaning in the law of Lv .f., which, with apparent inconsistency, clears of leprosy a person more generally afflicted than one declared leprous in the preceding provision (vv. –), Theodoret quotes Paul’s (Cor .– and Thes .) rulings on associations acceptable for a Christian.
The Questions on Leviticus uJmi'n,.......kai; dwvsw aJfh;n levpra" ejn tai'" oijkivai" th'" gh'" th'" ejgkthvtou uJmw'n, kai; ta; eJxh'".b didavskei de; dia; touvtwn o{ti qehvlatoi h\san plhgaiv, pote; me;n kata; iJmativwn, pote; de; kata; oijkiw'n ferovmenai. Tau'ta de; th;n a[faton tou' Qeou' filanqrwpivan dhloi': tw'n ga;r ajnqrwvpwn aJmartanovntwn, iJmativoi" kai; oijkivai" ejpevfere ta;" plhgav", dia; touvtwn toi'" tau'ta kekthmevnoi" th;n qerapeivan prosfevrwn. e[oike de; tw'/ leprw'nti oi[kw/ oJ oi\ko" tou' ∆Israhvl, ou| pollavki" me;n ejxh/revqhsan, kaqavper livqoi tine;" leprw'nte",c oiJ plhmmelhvsante", pote; me;n diæ ajssurivwn,d pote; de; dia; babulwnivwn,e a[llote de; dia; makedovnwn.f ejpeidh; de; pagivan e[scon th;n levpran, a[rdhn kataluqh'nai th;n oijkivan oJ nomoqevth" ejkevleusen.g ajkavqartoi ou\n oiJ eij" ta;" touvtwn sunagwga;" eijsiovnte", wJ" eij" leprw'san oijkivan eijsiovnte".
Tiv shmaivnei ta; duvo ojrnivqia, ta; uJpe;r tou' kaqarizomevnou leprou' prosferovmena;a Tou' swthrivou pavqou" perievcei to;n tuvpon. w{sper ga;r touvtwn to; me;n ejquveto, to; dev, eij" to; tou' tuqevnto" ai|ma baptovmenon, ajpeluveto, ou{tw" uJpe;r th'" leprwvsh" ajnqrwpovthto" oJ despovth" ejstaurwvqh Cristov", th'" me;n sarko;" dexamevnh" to;n qavnaton, th'" de; qeovthto" oijkeiwsamevnh" to; th'" ajnqrwpovthto" pavqo". kai; kaqavper u{dati kaqarw'/ tou' sfagevnto" ojrniqivou to; ai|ma mignuvmenon dia; kedrivnou xuvlou, kai; uJsswvpou, kai; kokkivnou keklwsmevnou perirainovmeno", oJ lepro;" lamprov" te kai; kaqaro;"
b. Lv .mmc. Lv .mmd. V., e.g., Kgs .–.mme. V., e.g., Kgs .–.mm f. V., e.g., Mc .f.mmg. Lv . A [], B, C –51, = mss. a. Lv .–mm
Question leprosy in the houses of the land of your possession” and so on.b In this way, he taught that plagues were heaven-sent, sometimes affecting clothing, at others houses. All of this demonstrates God’s ineffable loving-kindness; though it was the people who sinned, he brought the plague on their clothing and houses to use them as a means of healing their owners. The house of Israel was like a leprous house, whose sinful members were often removed like leprous stones,c sometimes by the Assyrians,d at others by the Babylonians,e and at others by the Macedonians.f And when their leprosy had become incurable, the Lawgiver ordered the whole house destroyed.g As a result, those who enter the synagogues of these people are unclean, since they are entering a leprous house.1
What is the significance of the two small birds offered for the purification of the leper?a They present a type of the saving passion. As one was sacrificed, while the other was dipped in the blood of the sacrifice and released, so Christ the Lord was crucified for leprous humanity: the flesh undergoing death, the divinity appropriating the suffering of the humanity. And as the leper emerges glowing and cleansed when sprinkled with the blood of the slain bird mixed with pure water on a branch of cedar with hyssop and crimson yarn, so whoever believes in Christ the Savior and is purified in the water of most holy baptism casts off the stain of his sins. Now, cedar, an incorruptible
. Here Theodoret develops a metaphor for which there is no biblical precedent: the leprous house of Israel and its punishment. On the basis of Lv . he proceeds to depict Jewish synagogues (sunagwgav~) as places of moral or spiritual contamination for Christians.
The Questions on Leviticus ajpedeivknuto, ou{tw" oJ tw'/ swth'ri pisteuvwn Cristw'/ kai; tw'/ tou' panagivou baptivsmato" u{dati kaqairovmeno", ta;" tw'n aJmarthmavtwn ajpobavllei khli`da". suvmbolon de; to; me;n kevdrinon xuvlon th'" ajpaqou'" qeovthto": a[shpton ga;r tovde to; xuvlon: to; de; kovkkinon to; klwsto;n th'" ejk yuch'" kai; swvmato" ajnqrwpovthto", to; de; u{sswpon th'" tou' panagivou pneuvmato" qermovthtov" te kai; eujosmiva": dia; touvtwn ga;r oiJ baptizovmenoi th'" yucikh'" ajpallavtontai levpra". Kai; hJ kotuvlh de; tou' ejlaivoub tou' pneumatikou' muvrou shmantikhv. dhloi' de; to; ejpicriovmenon e[laion tw'/ wjtivw/ tw'/ dexiw'/, kai; th'/ dexia'/ ceiriv, kai; tw'/ dexiw'/ podi;c to; th;n me;n ajkoh;n toi'" dexioi'" ajforivzesqai lovgoi", th;n de; cei'ra kai; to;n povda tai'" dexiai'" pravxesin. ejpiballovmenon de; kai; th'/ kefalh',/ d dhloi' th;n ajfievrwsin tou' logikou'. oJ mevntoi diameivna" lepro;" e[xw dih'ge th'" parembolh'"e wJ" oJ ajmetamevlhta ptaivwn th'" ejkklhsiva" ejkbavlletai.
Dia; tiv to;n gonorruh' ajkavqarton ojnomavzei;a Kai; h[dh e[fhn o{ti dia; tw'n fusikw'n paideuvei ta; gnwmika; kai; didavskei dia; touvtwn o{pw" ejkei'na pagcavlepa. eij ga;r hJ kata; fuvsin ginomevnh rJus v i" ajkavqarto", pollw'/ ma'llon hJ lagneiva paravnomo". didavskei de; pavlin hJma'" feuvgein tw'n toiouvtwn ta;" sunousiva": e[fh ga;r ajkavqarton ei\nai to;n tw'/ gonorruei' prospelavzonta.b o{ti de; tw'n kata; fuvsin ginomevnwn oujde;n ajlhqw'" ajkavqarton aujto;" oJ novmo" dhloi'. eij ga;r ojstrakivnou skeuvou" a{yaito oJ gonorruhv", suntrivbesqai tou'to keleuvei, eij de; calkou' h] xulivnou, u{dati ajposmhvcesqai∑c e[dei de; b. Lv ., –mmc. Lv .mmd. Lv .mme. Lv . A [32], B, C, = mss. a. Lv .mmb. Lv .mmc. Lv .mm
Question wood, is symbolic of the impassible divinity; the crimson twine, of the humanity, composed of soul and body; and the hyssop, of the ardor and sweet fragrance of the most Holy Spirit. It is through these that the baptized are rid of the leprosy of the soul.
Furthermore, the cup of oilb signifies spiritual ointment. The application of the oil to the right ear, hand, and footc suggests confining one’s hearing to right words and one’s hand and foot to right actions. The application to the head suggests the dedication of one’s reason.d But the person who remained leprous continued to dwell outside the camp,e just as the sinner who remains unrepentant is expelled from the Church.
Why does the Law pronounce unclean anyone with gonorrhea?a I have already said that, through the physical, it gives instruction in moral, defects and conveys through the former the gravity of the latter. If a naturally occurring discharge is unclean, lust must be all the more unlawful. Furthermore, this law teaches us to avoid associating with the immoral, for it pronounces unclean whoever approaches anyone with gonorrhea.b Now, this law actually implies that no natural condition is really unclean, for if the person with gonorrhea touches an earthenware vessel, it enjoins that the vessel be smashed, whereas a bronze or wooden one is to be scoured with water.c But these would also have to be smashed, just like the earth-
The Questions on Leviticus kai; tau'ta paraplhsivw" toi'" ojstrakivnoi" suntrivbesqai ei[per a[ra tw'/ o[nti ajkavqarto" h\n w|/ tovde to; pavqo" sunevbainen. Ou{tw kai; to;n ojneirwvttonta ajkavqarton ei\naiv fhsi,d kai; tou;" novmw/ gavmou sunaptomevnou"e kaivtoi aujtou' to;n peri; tou' gavmou teqeikovto" novmon kai; prw'ton novmon: ajnti; touvtou, gavr fhsin, kataleivyei a[nqrwpo" to;n patevra aujtou' kai; th;n mhtevra aujtou' kai; proskollhqhvsetai pro;" th;n gunai'ka aujtou', kai; e[sontai oiJ duvo eij" savrka mivan.f pw'" ou\n ajkavqarton kalei' to;n kata; novmon mignuvmenon; ajlla; dh'lovn ejstin wJ" kai; th'" kata; novmon mivxew" th;n summetrivan didavskei kai; keleuvei paidogoniva" cavrin, ajllæ ouj filhdoniva", givnesqai th;n sunavfeian. dia; tou'to tou;" mignumevnou" ajkaqavrtou" kalei' kai; keleuvei kaqaivresqai i{na kwluvh/ th'" sunousiva" to; sunece;" hJ peri; th;n kavqarsin ajscoliva. oJ de; qei'o" ajpovstolo" toi'" teleivoi" gravfei, tivmio" oJ gavmo".......kai; hJ koivth ajmivanto": povrnou" de; kai; moicou;" krinei' oJ Qeov".g
Dia; tiv th;n to; peritto;n tou' ai{mato" kata; fuvsin ejkkrivnousan ajkavqarton ojnomavzei;a Peri; tou' gonorruou'" eijrhvkamen: taujta; kai; peri; tauvth" famevn. pro;" de; touvtoi", i{na mhdei;" tai'" toiauvtai" sunavpthtai: fasi; gavr tine" ejk th'" toiauvth" sunafeiva" kai; lwvbhn kai; levpran ajpogenna'sqai, tou' perittwvmato" ejkeivnou ta;
d. Lv .mme. Lv .mmf. Gn .mmg. Heb . A [32], B, C –51, = mss. l. Peri;.......taujtav J.P. : A } peri;.......tau`ta Sir. Sch. : Peri;...... tau`ta F.M. In support of my conjecture, cf., e.g., Q. on Gn (kai; oJ Dabi;d tau`tav fhsi), and in support of the text offered by Sir. and Sch., cf., e.g., Q. on Gn (tau'ta parascei'n oi|ov" te h\n, a} kai; aujtw'/ e[dwke). a. Lv .–mm
Question enware, if the person affected with this complaint were really unclean.1 Similarly, anyone who has an emission in his sleep is declared unclean,d as also those lawfully wedded,e although God himself gave the law about marriage, which was, in fact, the very first law: “For this reason a man shall leave his father and mother and cling to his wife, and the two shall become one flesh.”f So how is it that a person having lawful intercourse is declared unclean? It is our conclusion that he was teaching continence in lawful intercourse and commanding that intercourse be directed to the production of children rather than pleasure. The Law declared the partners unclean and commanded them to be cleansed so that the trouble of cleansing would impede the frequency of intercourse.2 In writing to spiritually mature people, the apostle says, “Marriage is to be held in honor, and the marriage bed kept undefiled; God will judge fornicators and adulterers.”g
Why is the woman who naturally expels her excess blood pronounced unclean?a What we said about gonorrhea applies here as well. Further, the purpose was to prevent anyone having intercourse with women in this condition. In fact, some commentators have claimed that a type of leprosy can develop from such intercourse, the flow of the exces-
. As Theodoret attempts to find a spiritual meaning in these provisions, he interprets the law regarding gonorrhea (Lv ) in a moral sense, though its main concerns were probably cultic and hygienic; v. R.J. Faley, on .–. . A pastor would need to eliminate confusion about the morality of sexual relations. Thus, Theodoret accounts for the apparent contradiction in Scripture by suggesting that the lawgiver has effected a pragmatic ruse directed to limiting sexual expression. The following quotation from St. Paul may be meant to counter a rigid encratism.
The Questions on Leviticus diaplattovmena phmaivnonto" swvmata. touvtou cavrin ajkavqarton ei\naiv fhsi to;n th'/ toiauvth/ sunaptovmenon. suntovmw" de; tw'n toiouvtwn novmwn ta;" aijtiva" ejdivdaxen, eijrhkwv", kai; eujlabei'" poihvsete tou;" uiJou;" ∆Israh;l ajpo; tw'n ajkaqarsiw'n aujtw'n, kai; oujk ajpoqanou'ntai dia; th;n ajkaqarsivan aujtw'n ejn tw'/ miaivnein aujtou;" th;n skhnhvn mou th;n ejn aujtoi'".b eij de; ta; ajkouvsia miaivnein e[fh, dh'lon o{ti pollw'/ ma'llon ejnagh' ta; eJkouvsia. kai; tau'ta de; mavla h{rmotten ejkeivnoi" lagnistavtoi" ou\si kai; kakomavcloi": tov te ga;r parabainovmenon ouj mevga kai; throuvmenon ejpithdeiotevrou" eijrgavzeto pro;" ta; tevleia.
Povte oJ ajrciereu;" eij" ta; a{gia tw'n aJgivwn eijshv/ei; () ∆En th'/ tou' iJlasmou' hJmevra/, h}n ejpitelei'sqai prosevtaxen oJ Qeo;" th'/ dekavth/ tou' eJbdovmou mhnov":a ei\pe, gavr fhsi, Kuvrio" pro;" Mwu>sh'n, lavlhson pro;" ∆Aarw;n to;n ajdelfovn sou, kai; mh; eijsporeuevsqw pa'san w{ran eij" to; a{gion ejswvt eron tou' katapetavsmato" eij" provswpon tou' iJlasthrivou, o{ ejstin ejpi; th'" kibwtou' tou' marturivou, kai; oujk ajpoqanei'tai: ejn ga;r nefevlh/ ojfqhvsomai ejpi; tou' iJlasthrivou.b ejnteu'qen dh'lon wJ" ejn tw'/ iJlasthrivw/ th;n oijkeivan ejpifavneian oJ despovth" ejpoiei'to
b. Lv . A [], B, C, = mss. a. Lv .mmb. Lv .mm
Question sive blood causing damage to bodies in the process of formation. This is the reason the Law pronounces unclean anyone who has intercourse with a woman in this condition. He briefly conveyed the reason for such laws when he said, “You will make the children of Israel beware their uncleanness, and they will not die because of their uncleanness by defiling my tabernacle that is among them.”1b Now, if he said that involuntary actions cause defilement, we conclude that voluntary actions are much more sinful. These provisions were especially appropriate for the ancient Hebrews, among whom the men were lustful and the women wanton. As transgression was restricted to only slight matters and narrowly observed, they were the better prepared for perfection.
When did the high priest enter the Holy of Holies?1 () On the Day of Atonement, which God ordered to be celebrated on the tenth day of the seventh month.a As Scripture says, “The Lord said to Moses, ‘Tell your brother Aaron not to come just at any time into the holy place beyond the veil before the mercy seat on the ark of witness, and he will not die; for I shall appear in the cloud upon the mercy seat.’”b We conclude from this passage that the Lord God made his appearance on the mercy seat, and that to manifest . Citing Lv ., Theodoret finally acknowledges a cultic reason for rulings on matters such as the excessive flow of blood in vv. –. As Guinot points out (p. ), Theodoret likely derived his physiological lore from Diodore, who may in turn have drawn upon Eusebius of Emesa. According to Diodore (Deconinck, frag. ), one current theory held that if, as a consequence of intercourse, any menstrual blood should be prevented from escaping the woman’s body and redirected into the formation of a fetus, it would have deleterious effects in the long term. If the child survived infancy, it would be prone to develop leprosy, especially if exposed to severe heat and the air of certain climes. . This simple question provides an opportunity for Theodoret to explain the entire rite of the Day of Atonement. For his development of the christological sig-
The Questions on Leviticus
Qeo;" kaiv, th;n oijkeivan ejmfaivnwn ajgaqovthta, oujk ejn gnovfw/, kai; kapnw',/ kai; puriv, kaqavper tw'/ ∆Israhvl,c ajllæ ejn nefevlh/ fwtoeidei' eJwra'to. jEdivdaxe de; kai; tw'n qusiw'n to;n trovpon, ai|" e[dei to;n ajrciereva crhsavmenon, tw'n ajduvtwn katatolmh'sai. ejkevleuse ga;r movscon me;n iJereu'sai peri; aJmartiva", krio;n de; oJlokautw'sai,d kai; tau'ta me;n uJpe;r eJautou' prosenegkei'n, uJpe;r de; panto;" tou' laou', duvo travgou" peri; aJmartiva" labei'n kai; e{na krio;n eij" oJlokauvtwma.e prosevtaxe de; kai; klhvrw/ dielei'n tou;" travgou", kai; to;n me;n iJereu'sai, to;n de; eij" th;n e[rhmon ajpostei'lai.f () Tou'to dev tine" ajnohvtw" nenohkovte", daivmonav tina to;n ajpopompai'on ejnovmisan, ejpeidh; e[fh, e{na tw'/ Kurivw/ kai;.......e{na tw'/ ajpopompaivw./ g tou'to dev ge ejk pollh'" uJpevlabon eujhqeiva": pw'" ga;r oi|ovn te h\n to;n eijrhkovta, oujk e[sontaiv soi qeoi; e{teroi plh;n ejmou',h kai; ouj proskunhvsei".......oujde;.......latreuvsei" Qew'/ eJtevrw/,i daivmoniv tini th;n i[shn ajponei'mai qusivan; e[dei de; aujtou;" ejpisth'sai to;n nou'n o{ti kai; to;n ajpoluovmenon travgon eJautw'/ prosenecqh'nai prosevtaxe: lhvyh/, gavr fhsi, to;n travgon to;n zw'nta e[nanti Kurivou tou' ejxilavsasqai ejpæ aujtou', tou' ejxapostei'lai aujto;n eij" th;n ajpopomph;n.......eij" th;n e[rhmon.j tou'to de; dhloi' wJ" aujto;" oJ travgo" ajpopompai'o" ejklhvqh, wJ" ajpopempovmeno" eij" th;n e[rhmon: tou'to ga;r kai; ta; eJxh'" dhloi': kai; lhvyetai oJ travgo" ejfæ eJautw'/ ta;" ajnomiva" aujtw'n eij" th;n a[baton.k kai; oJ Suvmmaco" de; to;n ajpopompai'on ou{tw" hJrmhvneusen: eij" travgon ajpercovmenon w{ste ajpostei'lai aujto;n eij" th;n ajpopomphvn: oJ de; ∆Akuvla", eij" travgon ajpoluovmenon eij" th;n e[rhmon. ouj toivnun qew'/ tini h] daivmoni ajpestevlleto, ajllæ ajmfovteroi me;n tw'/ Qew'/ prosefevronto: tou' de; eJno;" quomevnou, oJ e{tero", ta;" aJmartiva" tou' laou' lambavnwn, eij" th;n e[rhmon ajpepevmpeto. w{sper ga;r ejpi; tou' kaqairomevnou leprou', tou'
c. Ex .–mmd. Lv .mme. Lv .mmf. Lv .–mmg. Lv .mm h. Ex .mmi. Ex .mmj. Lv .mmk. Lv .mm
Question his goodness, he appeared not in darkness, smoke, and fire, as to Israel,c but in a luminous cloud. He also gave instructions on the manner in which the high priest was to perform sacrifices when he dared to enter these precincts. He commanded him to sacrifice a calf as a sin offering and a ram as a holocaustd—these being offerings for himself—and to take two goats as a sin offering and one ram as a holocaust on behalf of the whole people.e He also ordered him to cast lots to separate the two goats and then sacrifice one and drive the other into the desert.f () Now, some commentators have foolishly misunderstood this and imagined that the “dispatch” was a demon of some kind, since the text reads, “One for the Lord and one for the dispatch.”g What a silly notion! How could the one who said, “You shall have no other gods but me,”h and “You shall not adore or worship any other god,”i assign an equal sacrifice to a demon? They ought to have paid attention to his command that the released goat was also to be offered to himself: “You shall bring the live goat before the Lord to make atonement over it so that it may be sent off as a dispatch into the desert.”j This indicates that it is the goat itself that is called “dispatch,” since it was dispatched into the desert. The sequel confirms this: “The goat will bear your sins on itself into the wilderness.”k Symmachus rendered “dispatch” as “on a departing goat so as to send it away for the dispatch,” and Aquila “on a goat released into the desert.” So it was not sent off to some god or demon. Rather both were offered to God; one was sacrificed while the other took on the sins of the people and was dispatched into the desert. As, in the
nificance of the mercy seat v. his commentary on Romans (.) and R.C. Hill, “Theodoret Wrestling with Romans,” p. .
The Questions on Leviticus
eJno;" ojrnevou quomevnou, to; e{teron eij" to; touvtou ai|ma baptovmenon ajpeluveto,l ou{tw" uJpe;r tw'n tou' laou' aJmarthmavtwn duvo travgwn prosferomevnwn, oJ me;n ejquveto, oJ de; ajpepevmpeto. Tuvpoi pavlin tau'ta tou' despovtou Cristou', tw'n duvo touvtwn zwv/wn, oujk eij" duvo provswpa, ajllæ eij" duvo fuvsei" lambanomevnwn. ejpeidh; ga;r oujc oi|ovn te h\n ejn eJni; travgw/ skiografhqh'nai kai; to; qnhto;n kai; to; ajqavnaton tou' despovtou Cristou': qnhto;" ga;r movnon oJ travgo": ajnagkaivw" duvo prosacqh'nai prosevtaxen i{na oJ me;n quovmeno" th'" sarko;" to; paqhto;n protupwvsh/, oJ de; ajpoluovmeno" dhlwvsh/ to; ajpaqe;" th'" qeovthto". ou{tw" kai; oJ makavrio" Dabi;d tou' despovtou Cristou' to; pavqo", kai; th;n ajnavstasin, kai; th;n eij" oujranou;" ajnavbasin proqespivzwn, e[fh, oJ Qeo;", ejn tw'/ ejkporeuvesqaiv se ejnwvpion tou' laou' sou, ejn tw'/ diabaivnein se ejn th'/ ejrhvmw/,.......gh' ejseivsqh: kai; ga;r oiJ oujranoi; e[staxan.m ejdidavcqhmen de; wJ", tou' despovtou stauroumevnou Cristou', kai; gh' ejseivsqh, kai; aiJ pevtrai ejrravghsan,n oJ de; oujrano;" dia; tou' skotisqevnto" hJlivouo ejmhvnuse th;n th'" ajsebeiva" uJperbolhvn. hJ dev ge e[rhmo" tou' qanavtou tuvpo": touvtou cavrin e[fh, ejn tw'/ diabaivnein se ejn th'/ ejrhvmw/. () ∆Alla; mhdei;" ajnavrmoston uJpolavboi to; travgou" protupou'n tou' swth'ro" to; pavqo", ejpeidhvper ajmno;n aujto;n oJ mevga" proshgovreusen ∆Iwavnnh".p skophsavtw de; wJ", ouj movnon uJpe;r dikaivwn, ajlla; kai; uJpe;r aJmartwlw'n eJauto;n prosenhvnocen. ejrivfoi" de; th;n tw'n aJmartwlw'n summorivan aujto;" ajpeivkasen oJ despovth": sthvsei, ga;r e[fh, tou;" me;n ajmnou;" ejk dexiw'n, tou;" de; ejrivfou" ejx eujwnuvmwn.q kai; ejn tw'/ novmw/ de; peri; aJmartiva" e[rifo" prosefevreto.r aujto;" dev ge oJ Kuvrio" to;n calkou'n o[fins tuvpon eJautou' kevklhken: kaqwv", gavr fhsi, Mwu>sh'" u{ywse to;n o[fin ejn th'/ ejrhvmw/, ou{tw" uJywqh'nai dei' to;n uiJo;n tou' ajnqrwvpou
l. Lv .–mmm. Ps .f.mmn. Mt .mmo. Mt .mmp. Jn .mm q. Mt .mmr. Lv .f., f.mms. Nm .f.
Question cleansing of a leper, one little bird was killed, and the other was dipped in its blood and let go,l so for the people’s sins, there was an offering of two goats: one sacrificed, the other dispatched. 2 These two animals are also types of Christ the Lord, if they are taken, not as referring to two persons, but to two natures. Since it was impossible for Christ the Lord’s mortality and immortality to be foreshadowed in one goat (the goat being only mortal), he necessarily ordered that both be offered so that the one sacrificed would prefigure the passibility of the flesh, and the one set free would manifest the impassibility of the divinity. Likewise, the blessed David, predicting the passion, resurrection, and ascension into heaven of the Lord Christ, declared, “When you went forth in the midst of your people, O God, when you passed through the desert, the earth shook, and the heavens dripped water.”m Now, we have been informed that at the crucifixion of Christ the earth shook, rocks split open,n and, in the darkening of the sun,o the sky proclaimed the enormity of the outrage. The desert, in any case, is a type of death—hence his saying, “when you passed through the desert.” () No one should imagine that it is inappropriate for goats to prefigure the passion of Christ, since the mighty John called him a “lamb.”p Rather you should consider that he offered himself not only for the righteous but also for sinners. The Lord himself likened the company of sinners to goats when he said, “He will set the lambs on his right, and the goats on his left.”q And in the Law a goat was offered for sin.r Furthermore, the Lord himself called the bronze serpents a type of himself: “Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up so that everyone who . In Lv. ., , our term “scapegoat” (for “escape goat”) renders the Vulgate’s caper emissarius, itself a translation of the term ajpopompai'o" used by the LXX. The Hebrew (as also the NRSV) has “Azazel.” R. de Vaux believes (pp. f.) that “Azazel” is to be understood as a proper noun, the name of a demon parallel to Yahweh. Cyril of Alexandria informs us that Julian the Apostate (Cyr., Iuln. , PG, vol. , coll. D–B) and others, perhaps Manicheans (Glaph. Lv., peri; tou` mh; eijsevrcesqai to;n ∆Aarw;n dia; panto;~ eij~ ta; {Agia tw`n aJgivwn, secc. f.,
The Questions on Leviticus
i{na pa'" oJ pisteuvwn eij" aujto;n mh; ajpovlhtai ajllæ e[ch/ zwh;n aijwnv ion.t eij toivnun ajnavrmosto" tw'n travgwn oJ tuvpo", pollw'/ ma'llon oJ tou' o[few". tau'ta me;n ou\n proedivdaske th'" oijkoumevnh" th;n swthrivan, ijoudaivou" dev, oi|a dh; nhpivou", ejyucagwvgei to; to;n travgon eij" th;n e[rhmon ajpagagei'n th;n aJmartivan. ajnemivmnhske ga;r aujtou;" th'" pollavki" tolmhqeivsh" ejn th'/ ejrhvmw/ paranomiva" kai; th'" ajrrhvtou tou' despovtou filanqrwpiva", diæ h{n, ta;" ejndivkou" timwriva" diafugovnte", eij" th;n ejphggelmevnhn eijselhluvqasi gh'n. Ou{tw tau'ta genevsqai keleuvsa", didavskei kai; o{pw" eijselqei'n eij" ta; a{gia tw'n aJgivwn to;n ajrciereva proshvkei: prosavxei, gavr fhsin, ∆Aarw;n to;n movscon, to;n peri; aJmartiva" to;n eJautou', kai; ejxilavsetai peri; eJautou' kai; tou' oi[kou aujtou', kai; sfavxei to;n movscon, to;n peri.......aJmartiva" to;n eJautou'. kai; lhvyetai plh're" to; purei'on ajnqravkwn puro;" ajpo; tou' qusiasthrivou, tou' ajpevnanti Kurivou, kai; plhvsei ta;" cei'ra" aujtou' qumiavmato" sunqevsew" lepth'", kai; eijsoivsei ejswvteron tou' katapetavsmato", kai; ejpiqhvsei to; qumivama ejpi; to; pu'r e[nanti Kurivou, kai; kaluvyei hJ ajtmi;" tou' qumiavmato" to; iJlasthvrion, to; ejpi; tw'n marturivwn, kai; oujk ajpoqanei'tai.u dh'lon kai; ejnteu'qen wJ" ejkto;" tou' katapetavsmato" to; qusiasthvrion tou' qumiavmato" e[keito: ouj ga;r a[n, ei[per e[ndon h\n, eij" to; purei'on tou;" a[nqraka" labei'n ejkeleuvsqh kai; tou'to ei[sw tou' katapetavsmato" ejmbalei'n to; qumivama. ejdivdaxe de; tou'to hJma'" kai; oJ makavrio" Louka'", ta; kata; to;n Zacarivan dihgouvmeno", to;n ∆Iwavnnou tou' baptistou' patevra: kata; tou'ton ga;r kajkei'no" to;n kairo;n eij" ta; a{gia tw'n aJgivwn eijselhvluqe kai; th'" ajggelikh'" ojptasiva" ajphvlause.v
l. ajphvlause C, , Sir. Sch. : ajpolelauvkei F.M. : ajpelelauvkei a –6. The pluperfect would indicate that Zechariah had received the angelic vision, before, not after, he entered the holy of holies. t. Jn .f.mmu. Lv .–mmv. Lk. .–mm
Question believes in him may not perish but have eternal life.”3t So if the type from the goats is inappropriate, that from the snake is even worse. While these things forecast the salvation of the world, the goat taking their sin away into the desert was a means of instructing the simple-minded Jews, as it reminded them of the frequency with which they had dared to commit transgressions while in the desert and of God’s ineffable loving-kindness, which permitted them to escape the retribution they deserved and to enter the promised land. After giving these instructions, he also informed them of the way the high priest was to enter the Holy of Holies. “Aaron shall present his calf as a sin offering for himself and make atonement for himself and his household; he shall slaughter his calf as a sin offering for himself. Then he shall take a censer full of glowing coals from the altar before the Lord, fill his hands with fine compound incense, bring it inside the curtain, and place the incense on the fire before the Lord, and the smoke of the incense will cover the mercy seat on the testimonies, and he will not die.”u We can also infer from this passage that the altar of incense was located outside the curtain. If it had been inside, he would not have been ordered to take the coals in a censor and toss the incense once inside the curtain. St. Luke also informed us of this in the story of Zechariah, the father of John the Baptist. At that time he, too, entered the Holy of Holies and was granted the angelic vision.4v
PG, vol. , coll. C– and Ep. , PG, vol. , coll. C–A), had argued that one goat was to be set aside for the Lord and the other for a demon opposed to him. Theodoret, like Cyril, rejects this dualistic interpretation and interprets both goats as types of Christ. . Theodoret marshals disparate scriptural passages to support the notion of Jesus as scapegoat. . Not being a high priest, Zechariah (Lk .–) would not have entered the Holy of Holies, only the outer area where, as Theodoret has just demonstrated, the altar of incense was located. Yet Theodoret again refers to him as a high priest in Q. . on Jos.
The Questions on Leviticus
() ∆Ekeleuvsqh de; kai; diarravnai tw'/ daktuvlw/ eJptavki" pro; tou' iJlasthrivou tou' ai{mato" tou' te movscou kai; tou' travgou.w ejpeidh; ga;r ejn eJpta; hJmevrai" oJ bivo" ajnakuklei'tai, kaqæ eJkavsthn dev, wJ" e[po" eijpei'n, hJmevran, h] smikra; h] megavla plhmmelou'men, ijsavriqmo" prosefevreto tai'" hJmevrai" oJ tou' ai{mato" rJantismo;" uJpe;r tw'n ejn tauvtai" ginomevnwn plhmmelhmavtwn. levgei de; tou'to, mh; movnon aujtou;", ajlla; kai; th;n skhnh;n kaqaivrein: ejxilavsetai, gavr fhsi, peri; tw'n aJgivwn ajpo; tw'n ajkaqarsiw'n tw'n uiJwn' ∆Israh;l kai; ajpo; tw'n ajdikhmavtwn aujtw'n peri; pasw'n tw'n aJmartiw'n aujtw'n: kai; ou{tw poihvsei" th'/ skhnh/` tou' marturivou, th'/ ejktismevnh/ ejn aujtoi'" ejn mevsw/ th'" ajkaqarsiva" aujtw'n.x ejkevleuse de; mhdevna parei'nai, tauvth" uJpo; tou' ajrcierevw" ginomevnh" th'" leitourgiva".y Levgei de; kai; to;n kairo;n kaqæ o}n proshvkei tau'ta genevsqai: dekavth/, gavr fhsi, tou' mhno;" kakwvsete ta;" yuca;" uJmw'n: kai; pa'n e[rgon ouj poihvsete oJ aujtovcqwn kai; oJ proshvluto", oJ proskeivmeno".......uJmi'n. ejn ga;r th'/ hJmevra/ tauvth/ ejxilavsetai peri; uJmw'n kaqarivsai uJma'" ajpo; pasw'n tw'n aJmartiw'n uJmw'n e[nanti Kurivou, kai; kaqarisqhvsesqe. savbbata sabbavtwn ajnavpausi".......e[stai uJmi'n, kai; kakwvsete ta;" yuca;" uJmw'n: novmimon aijwvnion.z savbbata de; sabbavtwn wJ" a{gia aJgivwn ejkavlese: pollw'/ ga;r tw'n sabbavtwn au{th sebasmiwtevra hJ eJorthv. kavkwsin de; th;n nhsteivan wjnovmasen. ei\ta ejpavgei, a{pax tou' ejniautou' poihqhvsetai, kaqavper sunevtaxe Kuvrio" tw'/ Mwu>sh'./ aa kai; tou'to de; protupoi' th;n kata; savrka tou' swth'ro" hJmw'n oijkonomivan. w{sper ga;r a{pax tou' ejniautou' oJ ajrciereuv", eij" ta; a{gia tw'n aJgivwn eijsiwvn, tauvthn ejpetevlei th;n leitourgivan, ou{tw" oJ despovth" Cristov", a{pax to; swthvrion uJpomeivna" pavqo", eij" to;n oujrano;n ajnelhvluqen, aijwnivan luvtrwsin euJravmeno", h|/ fhsin oJ qei'o" ajpovstolo".bb
l. poihvsei~ F.M. : poihvsei , , C, , Sir. Sch. = “‘and thus he shall do.’” Cf. Wevers and Quast, Lv .. w. Lv .mmx. Lv .mmy. Lv .mmz. Lv .–mmaa. Lv .mm bb. Heb .mm
Question () The high priest was also commanded to sprinkle with his finger some of the blood of the calf and the goat seven times before the mercy seat.w Since life runs in cycles of seven days, and every day, more or less, we sin in great or small matters, the blood was sprinkled as many times as there are days for the sins committed on those days. He said that they were to cleanse not only the people but also the tabernacle: “He will make atonement for the sanctuary because of the uncleanness of the children of Israel and because of their transgressions in all their sins; and thus shall you do for the tabernacle of the testimony that has been built among them in the midst of their uncleanness.”x He forbade anyone to be present when this rite was being performed by the high priest.y He also stated the time when this was to be done: “On the tenth day of the month, you shall afflict yourselves and do no work, both the native and the alien who resides among you. For on this day, he shall make atonement for you to cleanse you from all your sins before the Lord, and you will be cleansed. This rest will be a Sabbath of Sabbaths for you, and you shall afflict yourselves: an everlasting law.”z Now, he used the term “Sabbath of Sabbaths” like “Holy of Holies,” since this feast is much more solemn than any Sabbath; and by “affliction” he meant fasting. Then Scripture continues, “This is to be done once a year as the Lord bade Moses.”aa This also prefigures the Incarnation of our Savior; as the high priest entered the Holy of Holies and performed this rite once a year, so Christ the Lord endured the saving passion and ascended to heaven once, “thus effecting eternal redemption,” as the holy apostle says.bb
The Questions on Leviticus
Dia; tiv ajpagoreuvei povrrw th'" skhnh'" quvesqai ta; ejsqiovmena qrevmmata;a H [ d/ ei th;n ejnivwn ajsevbeian kai; o{ti toi'" daivmosi qusiva" prosoivsousi. prosevtaxe toivnun pavnta qu'sai boulovmenon h] movscon, h] provbaton, h] ai\ga para; th;n quvran th'" skhnh'" ajgagei'n, kai; to; ai|ma ejkcevai, kai; metalabei'n oi[kade tw'n krew'n. to;n de; tou'to mh; drw'nta wJ" fovnou e[nocon kathgorei'sqai ejkevleusen: ai|ma, gavr fhsi, logisqhvsetai tw'/ ajnqrwvpw/ ejkeivnw/: ai|ma ejxevceen, ejxoloqreuqhvsetai hJ yuch; ejkeivnh ejk tou' laou' aujth'".b kai; o{ti tou'ton e[cei to;n skopo;n o}n e[fhn oJ novmo" didavxei ta; eJxh'": ajnoivsei, gavr fhsin, oJ iJereu;" to; stevar eij" ojsmh;n eujwdiva" tw'/ Kurivw./ kai; ouj quvsousin e[ti ta;" qusiva" aujtw'n toi'" mataivoi", w|n aujtoi; ejkporneuvousin ojpivsw aujtw'n. novmimon aijwvnion e[stai uJmi'n eij" ta;" genea;" uJmw'n.c ou|to" oJ novmo" mevcri tou' parovnto" para; ijoudaivoi" kratei': oJ ga;r iJereu;" quvei ta; ejsqiovmena zw'a / . Aphgov j reuse de; kai; to; ejsqivein ai|ma kai; th;n aijtivan ejdivdaxen: hJ ga;r yuchv, fhsiv, pavsh" sarko;" ai|ma aujtou' ejstin, kai; ejgw; devdwka uJmi'n aujto; ejpi; tou' qusiasthrivou ejxilavskesqai peri; tw'n yucw'n uJmw'n: to; ga;r ai|ma aujtou' ajnti; th'" yuch'" aujtou' ejxilavsetai. dia; tou'to ei[rhka toi'" uiJoi'" ∆Israhvl, pa'sa yuch; ejx uJmw'n ouj favgetai ai|ma, kai; oJ proshvluto", oJ proskeivmeno" uJmi'n ouj favgetai.d w{sper, fhsiv, su; yuch;n ajqavnaton e[cei", ou{tw to; a[logon zw'o/ n ajnti; yuch'" e[cei to; ai|ma. ou| dh; cavrin keleuvei th;n tou' ajlovgou yuchvn, toutevsti to; ai|ma, ajnti; th'" sh'" prosenecqh'nai yuch'", th'" ajqanavtou kai; logikh'". eja;n de; tou'to favgh/", yuch;n ejsqivei": logikh'" ga;r yuch'" tou'to tavxin plhroi'∑ dio; kai; fovnon th;n brw'sin wjnovmase.
A [], B, C, = mss. a. Lv .f.mmb. Lv .mmc. Lv .f. mmd. Lv .f. mm
Question
Why did he forbid that animals raised for their flesh be slaughtered away from the tabernacle?a He was aware that some people were idolaters and knew they would offer sacrifices to demons. So he ordered anyone who wished to slay a calf, sheep, or goat to bring it to the door of the tabernacle, pour out the blood, and consume the meat at home. Whoever did not do this was to be regarded as guilty of murder: “That person will be considered guilty of bloodshed; he has shed blood, and his soul will be cut off from his people.”b The following passage confirms that the law had the purpose I have alleged: “The priest will offer the fat as a sweet-smelling sacrifice to the Lord. They will no longer offer their sacrifices to the empty things to which they prostitute themselves. It will be an everlasting law for you for your generations.”c This law is in force among Jews to the present day; the priest slaughters the animals that are to be eaten.1 He also forbade the consumption of blood and gave the reason: “For the life of all flesh is its blood, and I have given it to you to make atonement for your lives on the altar; its blood will make atonement for its life. Hence, I have said to the children of Israel, ‘No person among you nor any alien resident among you shall consume the blood.’”d In other words, “as you have an immortal soul, so the brute beast has blood for a soul; thus, he commands that the brute beast’s soul—that is, its blood—be offered for your immortal and rational soul. If you eat the blood, you eat its soul, since the blood takes the place of a rational soul.” Thus, he went so far as to call its consumption “murder.” Therefore, he also forbade the eating
. Here, as in Q. on Gn and Q. on Ex, Theodoret shows his familiarity with contemporary Jewish life and worship.
The Questions on Leviticus
touvtou e{neka kai; ta; teqnhkovta tw'n zwvw / n ejsqivein ajpagoreuvei, wJ" tou' ai{mato" mh; cwrisqevnto" tou' swvmato".
Tine;" mevmfontai tai'" peri; tw'n gavmwn nomoqesivai", levgonte" ajpagoreu'sai to;n Qeo;n ta; mhdamh' mhdamw'" gegenhmevna. tiv", gavr fasin, hjnevsceto th'/ eJautou' migh'nai mhtriv;a h] tiv" pwvpote sunegevneto kthvnei;b Oujk a]n oJ Qeo;" to; paræ oujdeno;" tolmhqe;n ajphgovreuse. kai; o{ti tau'qæ ou{tw" e[cei marturei' to; tou'de tou' novmou prooivmion: e[fh ga;r ou{tw": kata; ta; ejpithdeuvmata th'" Aijguvptou, ejn h|/ parw/khvsate ejn aujth'/, ouj poihvsete, kai; kata; ta; ejpithdeuvmata th'" gh'" Canaavn, eij" h}n ejgw; eijsavgw uJma'" ejkei', ouj poihvsete, c kai; toi'" nomivmoi" aujtw'n ouj poreuvsesqe. ou{tw tau'ta eijpwvn, didavskei ta; uJpæ ejkeivnwn tolmhqevnta kai; th;n toiauvthn ajpagoreuvei pra'xin. o{ti de; polla; toiau'ta tolma'tai marturou'si kai; pevrsai mevcri tou' parovnto", ouj movnon ajdelfai'", ajlla; kai; mhtravsi kai; qugatravs i novmw/ gavmou mignuvmenoi. kai; ta;" a[lla" de; paranomiva" tolmw's i polloiv.
A [], B, C –51, = mss. l. fasin J.P. : fhsivn Sir. Sch. F.M. = “‘Who,’ he asks.......?” Cf. Tine;~ in the previous sentence. The change of the originally plural, to the singular, form is likely due to the mistaken notion that tiv~ was the subject of the parenthetical verb indicating quotation. a. Lv .mmb. Lv .mmc. Lv .
Question of animals that had died a natural death, since the blood had not been drained from the body.
There are those who have found fault with the legislation regarding marriage, since, as they claim, God forbids acts that have never been done. “Who,” they ask, “could engage in intercourse with his own mother?a Or who ever lay with a beast?”b God would not have forbidden an act that no one had dared to commit, and the introduction of the law confirms this. It states the following: “You shall not act according to the practices of Egypt, where you dwelt, or according to the practices of the land of Canaan, to which I am bringing you, and you shall not walk according to their laws.”c After this introduction, he set out the crimes committed by these people and forbade such behavior. The Persians provide confirmation that many such crimes are committed even to this day, for by their law of marriage they have relations not only with their sisters but even with their mothers and daughters.1 There are many people who commit the other transgressions.
. V. also Thdt., ep. , where the bishop of Cyrus again cites the example of the incestuous practices of the Persians, and cf. Guinot, who points out (p. ) that the immorality of the Persians was a commonplace among the Greeks. Herodotus had described their polygamy (.) and presented a story regarding the origins of their incestuous marriages (.). For more references in Greek and Roman authors, v. H. Chadwick, “The Relativity of Moral Codes,” pp. –. Theodoret does not suggest that Jews were also guilty of such practices and, with his usual delicacy, abstains from comment on the forms of deviant behavior listed in this chapter; cf. note to Q. on Jgs.
The Questions on Leviticus
Tiv ejstin ajpo; tou' spevrmatov" sou ouj dwvsei" latreuvein a[rconti kai; ouj bebhlwvsei" to; o[nomav mou to; a{gion: ejgw; Kuvrio"; a To; eJbrai>ko;n to; Movloc e[cei, kai; oiJ loipoi; de; eJrmhneutai; tou'to teqeivkasin. ei[dwlon de; tou'to h\n. dio; kai; dia; tou' profhvtou fhsi;n oJ Qeov", mh; sfavgia kai; qusiva" proshnevgkatev moi ejn th'/ ejrhvmw/ e[th tessaravkonta, uiJoi; ∆Israhvl; kai; ajnelavbete th;n skhnh;n tou' Movloc kai; to; a[stron tou' qeou' uJmw'n ÔRefavn, tou;" tuvpou" ou}" ejpoihvsate proskunei'n aujtoi'".b ajpagoreuvei toivnun to; tou;" pai'da" iJerodouvlou" toi'" eijdwvloi" prosfevrein: wJ" de; tinev" fasi, to; toi'" ajllofuvloi" a[rcousi mh; didovnai tou;" pai'da" w{ste ei\nai aujtw'n oijkevta" h] dorufovrou" i{na mh; th'" ejkeivnwn metalavcwsin ajsebeiva".
Tiv ejstin i{na mh; prosocqivsh/ uJmi'n hJ gh' ejn tw'/ miaivnein uJma'" aujthvn, o}n trovpon proswvcqise toi'" e[qnesi toi'" pro; uJmw'n; a Mh; bdeluvxhtai uJma'", fhsivn, wJ" ejbdeluvxato tou;" cananaivou" ajnti; tou'∑ w{sper ejkeivnou" dia; ta;" polla;" aujtw'n paranomiva" panwleqriva/ paradouv", uJmi'n th;n gh'n paradevdwka, ou{tw" uJma'" ta; o{moia dravsanta" timwrhvsomai.
A [], B, C –51, = mss. a. Lv . (LXX)mmb. Am .f. (LXX var.) A [], B, C, = mss. a. Lv .
Question
What is the meaning of “You shall not give any of your offspring in worship of a ruler and shall not profane my holy name: I am the Lord”?a The Hebrew has “Moloch,” which the other translators have also used. This was an idol. Hence, God also said through the prophet, “Surely you did not offer victims and sacrifices to me in the desert for forty years, sons of Israel? You took up the tent of Moloch and the star of your god Rephan, the images you made to worship.”1b So he forbade the offering of their children as attendants on idols. On the other hand, some commentators have claimed that the purpose of this law was to prohibit the assignment of children as servants or bodyguards to foreign rulers, to prevent them from participating in their idolatry.
What is the meaning of “So the land will not abhor you for defiling it as it abhorred the nations before you”?a “So it will not abominate you as it abominated the Canaanites.” In other words, “as I destroyed them for their repeated transgression and gave their land to you, so I shall punish you if you behave as they did.”
. Theodoret clarifies the meaning of Lv . by reference to Am .f. He may also have checked Theodore of Mopsuestia’s commentary on Amos, where (.–), Theodore states “He mentions Moloch, an idol they worshipped.” The LXX’s Jrefavn “Rephan” represents a Hebrew word that would be transliterated “Kaiwan,” probably an intentionally distorted name of a deity derived from “an Akkadian name for the planet Saturn”; v. M.L. Barré, “Amos,” on .. The law of Lv . is now generally understood to refer to child sacrifice; v. R.J. Faley, on Lv. .– and cf. the translation of the NRSV: “You shall not give any of your offspring to sacrifice them to Molech” etc.
The Questions on Leviticus
Pw'" nohtevon ta; kthvnh sou ouj katoceuvsei" eJtevrw/ zugw'/ kai; to;n ajmpelw`nav sou ouj katasperei'" diavforon kai; iJmavtion ejk duvo uJfasmevnon kivbdhlon oujk ejpibalei'" seautw';/ a Pollavki" e[fhn o{ti dia; tw'n aijsqhtw'n didavskei ta; nohtav. ajpagoreuvei toivnun tw'n eJterogenw'n th;n ojceivan, oi|on i{ppou kai; o[nou, i{na mh; diabh'/ ajpo; tw'n ajlovgwn eij" tou;" logikou;" hJ paravnomo" mivxi". touvtou cavrin kai; to; ejx ejrivou kai; livnou uJfasmevnon iJmavtion kivbdhlon ojnomavzei, didavskwn pravxei" ejnantiva" mhdamw'" ejpithdeuvein. o{ti gavr, ouj to; iJmavtion kivbdhlon levgei, ajlla; th;n pravxin dia; touvtou dhloi' marturei' th'" skhnh'" ta; kaluvmmata ejk diafovrwn kataskeuasqevnta nhmavtwn.b ou{tw nohtevon kai; ta; peri; tou' ajmpelw'no". kai; oJ ajpovstolo" de; th;n pro;" tou;" ajpivstou" koinwnivan ajpagoreuvei, levgwn, mh; givnesqe eJt erozugou'nte" ajpivstoi".c
Tiv ejstin ouj poihvsete sisovhn ejk th'" kovmh" th'" kefalh'" uJmw'n, oujde; fqerei't e th;n o[y in tou' pwvgwno" uJmw'n, kai; ejntomivda" ejpi; yuch'/ ouj poihvsete tw'/ swvmati uJmw'n, kai; gravmmata stikta; ouj poihvsete ejn uJmi'n; a Tine;" to; sisovhn ta;" ejx ejpithdeuvsew" ou[la" ginomevna" trivca" hJrmhvneusan, ejgw; de; a[llo oi\mai to;n novmon ajpagoreuvein.
A [], B, C, = mss. l. eJt evrw/ zugw/` Sir. Sch. F.M. : eJt erozuvgw/ Wevers and Quast, Lv .; cf. ap. crit. ad loc. a. Lv .mmb. Ex .mmc. Cor . A [], B, C, = mss. a. Lv .f.
Question
How are we to understand, “You shall not let your cattle breed with a different kind or sow your vineyard with different seed” and “You shall not put on an adulterated garment woven of two fabrics”?a As I have often said, the Law teaches spiritual, through material, realities. Thus, it forbids the coupling of different species, like horse and ass, so that the unlawful intercourse will not pass from brute to rational creatures. And it calls the garment woven of wool and linen “adulterated” to teach us not to engage in contrary practices. The fact that the veils of the tabernacle were made of different yarns proves that the Law did not really regard the garment as adulterated but used it as a metaphor for behavior.b The reference to the vineyard is to be understood similarly. Likewise, the apostle forbids association with non-believers when he says, “Do not be mismatched with non-believers.”1c
What is the meaning of “You shall not put a curl in your hair or spoil the appearance of your beard. You shall not make any gashes on your body for a soul or tattoo yourself ”?a Some commentators have understood “curl” to mean hair foppishly styled. But I think the Law forbids something else. Among the
. Theodoret here applies allegorical interpretation to laws that were probably cultic in origin. According to Faley (on .–) these regulations, possibly of preIsraelite origin, prohibit mixings regarded as “a perversion of the divinely established order.”
The Questions on Leviticus eijwqv asin e{llhne" mh; ajpokeivrein tw'n paivdwn ta;" korufav", ajlla; mallou;" ejan' , kai; touvtou" meta; crovnon ajnatiqevnai toi'" daivmosin. eijwvqasi de; kai; ta; gevneia xura'sqai hJnivka ejpevnqoun kai; tevmnesqai ta;" pareia;" eij" th;n tw'n teteleuthkovtwn timhvn. kaiv tina de; tou' swvmato" movria belovnai" ejkevntoun kai; mevlan ejpevballon eij" qerapeivan daimovnwn. tau'ta ou\n oJ qei'o" novmo" ajpagoreuvei.
Tiv ejstin ejggastrivmuqo"; a Tinev", uJpo; daimovnwn tinw'n ejnergouvmenoi, ejxhpavtoun pollou;" tw'n ajnohvtwn, wJ" dh'qen proagoreuvonte".b ou}" ejnteromavntei" oiJ e{llhne" proshgovreuon, wJ" e[ndoqen dokou'nto" tou' daivmono" fqevggesqai.
Tivno" cavrin toi'" iJereu's i diaferovntw" peri; tw'n gavmwn nomoqetei';a O { ti dei' tuvpon ei\nai swfrosuvnh" to;n iJereva kaiv, i{na to; gevno" ajkraifne;" diameivnh/, mhdemivan u{brew" ajformh;n toi'" loidorei'sqai boulomevnoi" parevcon. dio; kai; oJ qei'o" ajpovstolo" ajgaqh;n e[cein marturivan kai; para; tw'n e[xwqen to;n tw'/ Qew'/ leitourgou'nta diagoreuvei: i{na mh; eij" ojneidismovn, fhsivn, ejmpevsh/ kai; pagivda tou' diabovlou.b touvtou cavrin th;n me;n
A [], B, C, = mss. a. Lv .; .mmb. Cf. Acts .. A [], B, C, = mss. a. Lv .–mmb. Tm .mm
Question Greeks it is customary not to trim children’s hair but to let it grow long and, after a while, to dedicate it to demons. It was their practice to shave their beards when they mourned and cut their cheeks in honor of the deceased. In fact, to honor their demons, they would pierce their limbs with needles and tattoo themselves with black ink. These are the practices forbidden by the Law of God.1
What is a “person possessed by a divining spirit”?a These were people who were possessed by demons and who could deceive many a simpleton into believing they really foretold the future.b The Greeks called them “ventriloquists,” since the demon seemed to speak from inside them.
Why did he lay down special marriage laws for the priests?a Because the priest had to be a model of temperance and his clan beyond reproach, one providing no grounds for criticism to those inclined to abuse. Hence, the holy apostle also says that the minister of God should have a good reputation even among outsiders “to avoid becoming a victim of disgrace and a snare of the devil.”1b For
. Theodoret identifies Greek practices analogous to the Canaanite customs forbidden in Lv .f. The cutting of the hair and the laceration and tattooing of the body were “probably viewed as a means of warding off the departed spirit by changing the appearance to avoid recognition”; v. Faley (on .–). . Theodoret finds the Pauline prescription foreshadowed in the priestly requirements of Lv .
The Questions on Leviticus
ijsrahli'tin porneuvousan ajnairei'sqai keleuvei, th;n de; tou' iJerevw" qugatevra paraplhvs ia tolmw'san ejmpivprasqai.c
Dia; de; to; ijoudaivwn memyivmoiron oujde; tou;" e[contav" tina mw'mon swmatiko;n leitourgei'n sugcwrei', dia; tw'n ajkousivwn paqhmavtwn ajpagoreuvwn ta; gnwmikav. tuflovth" me;n ga;r ojfqalmw'n th;n th'" gnwvsew" aijnivttetai stevrhsin, ejktomh; de; wjto;" th;n parakohvn, rJino;" de; ajfaivresi" tou' diakritikou' th;n ajfaivresin, ajpokoph; de; ceiro;" th;n ajrgivan tou' praktikou':d ou{tw kai; ta; a[lla nohtevon. Touvtou cavrin ajrtimelh' keleuvei kai; ta; iJerei'a prosfevrein, tou;" prosfevronta" dia; tw'n prosferomevnwn paideuvwn uJgiei'" e[cein ta;" th'" yuch'" ejnergeiva".e ajpagoreuvei de; meta; tw'n a[llwn kai; to;n ejktomivan kai; to;n qladivan:f govnimon me;n ga;r ei\nai dei', tw'n ajgaqw'n plhvrh, to;n th'" qeiva" qerapeiva" frontivzonta.
Dia; tiv ta; prwtovtoka tw'n qremmavtwn meta; th;n ojgdovhn hJmevran prosfevresqai dihgovreusen;a H [ d/ ei th;n ejnivwn gastrimargivan kai; o{ti, tuco;n eujtrafe;" aujto; kai; eujeide;" qeasavmenoi, tou'to me;n kaqevxousin, e{teron de; prosoivsousi. touvtou cavrin eujqugenh' prosenecqh'nai prosevtaxen.
c. Lv .mmd. Lv .–mme. Lv .–mmf. Lv . A [], B, C, = mss. a. Lv .
Question this reason, he ordained the killing of an Israelite woman who engaged in prostitution but the burning of a priest’s daughter guilty of the same offense.c On account of the censoriousness of the Jews he did not allow men with any bodily disability to conduct the worship, thus prohibiting deliberate faults through the unintentional. For example, the blindness of the eyes suggests lack of knowledge, the loss of an ear disobedience, the loss of a nose lack of sound judgment, and the cutting off of a hand slothful behavior;d the rest should be understood in a similar manner. For this reason he also commanded that only perfect specimens be offered and, through the sacrifices, instructed those making sacrifice to maintain the operations of the soul in good health.e He rejected, along with the others, geldings and victims whose testicles had been crushed,f for he who conducts the divine service ought to be fertile in good works.2
Why did he ordain the sacrifice of the firstborn cattle after the seventh day?a He knew that some people were gluttonous, and that if they saw a large, good-looking animal, they would hold on to it and offer another. Hence, he ordered the sacrifice of the newborn.1
. Cf. the similar allegorical interpretation of the prohibition against a eunuch or a castrated male participating in the cultic levy in Q. on Dt. . As Faley points out (on .–), it is in Ex . that this law is applied to the firstborn cattle. In Lv . the regulation concerns the fitness of the offering; the newborn is to remain with its mother until the eighth day, before which it is not ready to be eaten by men, let alone sacrificed to the Lord.
The Questions on Leviticus
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Tiv ejsti pefrugmevna neva civdra ouj favgesqe.......e{w" a]n prosenevgkhte uJmei'" ta; dw'ra tw'/ Qew'/ uJmw'n; a () Th'" Palaistivnh" hJ gh' qermotevra ou\sa, prwiv>mou" fevrei karpouv". keleuvei toivnun, mh; provterovn tina nevou" ajstavcu" ajfeu'sai, kai; fruvxai, kai; fagei'n, e{w" a]n ejk touvtwn tw'/ Qew'/ prosenevgkwsi dravgma. keleuvei de; tou'to prosenecqh'nai th'/ tou' Pavsca hJmevra/,b ei\ta ejk tauvth" eJpta; eJbdomavda" ajriqmh'sai, kai; th'" Penthkosth'" ejpitelevsai th;n eJorthvn: ou{tw ga;r e[fh: kai; ajriqmhvsete uJmi'n ajpo; th'" ejpauvrion tw'n sabbavtwn, ajpo; th'" hJmevra" h|" a]n prosenevgkhte to; dravgma tou' ajforivsmato", eJpta; eJbdomavda" oJloklhvrou".c hJ de; th'" Penthkosth'" eJorth; mnhvmh th'" eij" th;n gh'n th'" ejpaggeliva" eijsovdou: tovte ga;r kai; e[speiron kai; ejqevrizon: ejn ga;r th'/ ejrhvmw/ to; mavnna h[sqion oujranovqen ferovmenon. () Ou{tw didavxa" o{pw" crh; kai; tou' Pavsca kai; th'" Penthkosth'" ejpitelevsai th;n eJorthvn, didavskei kai; tivna crh; pra'xai tw'/ eJbdovmw/ mhniv. kai; th'/ me;n noumhniva/ tw'n salpivggwn th;n eJorth;n ejpitelevsai keleuvei.d ajnemivmnhskon de; au|tai tw'n ejn tw'/ Sina'/ o[rei gegenhmevnwn salpivggwn hJnivka to;n novmon oJ tw'n o{lwn ejdedwvkei Qeov": fwnhv, gavr fhsi, th'" savlpiggo" h[cei mevga.e th'/ dekavth/ de; tou' mhno;" nhsteu'sai keleuvei: tauvthn ga;r th;n hJmevran iJlasmou' hJmevran kalei': tapeinwvsete, gavr fhsi, ta;" yuca;" uJmw'n|| ajpo; ejnnavth" tou' mhno;".......eJspevra":f kaiv, pa'sa yuchv, h{t i" mh; tapeinwqhvsetai ejn aujth',/ ejxoloqreuqhvsetai hJ yuch; ejkeivnh ejk tou' laou' aujth'".g ajllæ ijoudai'oi katæ aujth;n th;n hJmevran ou[te skuqrwpavzousin, ajlla;
A [], B, C –51, (inc.) = mss. l. tina , C –51, , Sir. Sch. : tini Pic. (Sch.) F.M. a. Lv .mmb. Lv .mmc. Lv .mmd. Lv .mme. Ex .mm f. Lv .mmg. Lv .mm
Question
What is the meaning of “You shall not eat new grains roasted until you offer the gifts to your God”?1a () The land of Palestine with its warm climate produces early crops. So the Law forbids the singeing, roasting, and eating of new ears of wheat before a sheaf is offered to God. It commands them to make this offering on Passover day,b then count seven weeks from this feast and celebrate Pentecost. Thus, it says, “You shall count off seven whole weeks from the day after the Sabbath, from the day you offer the sheaf of dedication.”c The feast of Pentecost is a memorial of their entry into the promised land, that being the time they began to sow and harvest crops. In the desert, remember, they ate the manna that came from heaven.
() After giving these instructions on how to celebrate the feasts of Passover and Pentecost, it also teaches the rites of the seventh month. It commands them to celebrate on the first the Feast of the Trumpets.d This recalls the trumpet blasts on Mount Sinai when the God of the universe gave the Law, for as Scripture says, “There was a loud blast of the trumpet.”e They are commanded to fast on the tenth, which is referred to as “the Day of Atonement.” “You shall humble yourselves,” the text says, “from the evening of the ninth”;f and “anyone who does not humble himself on that day will be cut off from his people.”g On that day, however, the Jews do not keep a long face; instead, they laugh, play, dance, and, in direct defiance of . As in answer to the simple Q. Theodoret had provided a lengthy explanation of the feast of Atonement, he makes this question a pretext for a compendious review of the Jewish holidays and festivals prescribed in ch. : Passover, Pentecost, the Day of Trumpets (i.e., New Year’s; v. Faley on .–), the Day of Atonement, and Tabernacles. From cases such as these, it seems evident that his responses are crafted rather to set out a preconceived program of instruction than to reply to the queries of any individual or specific audience.
The Questions on Leviticus gelw's i, kai; paivzousi, kai; coreuvousi, kai; ajkolavstoi" rJhm v asi kai; pravgmasi kevcrhntai, a[ntikru" tw'/ novmw/ macovmenoi. th'/ de; pentekaidekavth/ th;n eJorth;n tw'n Skhnw'n eJortavsai nomoqetei', ouj mevcri th'" eJbdovmh", kaqavper ejpi; tw'n a[llwn eJortw'n, ajlla; kai; th;n ojgdovhn tai'" eJpta; prosqei'nai keleuvei:h kai; hJ hJmevra, gavr fhsin, hJ ojgdovh klhth; aJgiva e[stai uJmi'n, kai; prosavxete oJlokautwvmata tw'/ Kurivw:/ ejxovdiovn ejsti: pa'n e[rgon latreuto;n ouj poihvsete.i to; de; ejxovdion to; tevlo" shmaivnei tw'n eJortw'n. hJ de; tw'n Skhnw'n eJorth; th'" ejn ejrhvmw/ diagwgh'" ajnemivmnhsken: tou'to ga;r kai; nomoqetw'n e[fh, o{t i ejn skhnai'" katwv/kisa tou;" uiJou;" ∆Israh;l ejn tw'/ ejxagagei'n me aujtou;" ejk gh'" Aijguvptou.j touvtou cavrin klavdoi" devndrwn ta;" oijkiva" kosmei'n dihgovreuse. sunhrivqmhse de; toi'" a[lloi" klavdoi" kai; to;n a[gnon, wJ" swfrosuvnh" dhlwtiko;n kai; hJdonh'" sbestikovn:k fasi; ga;r aujtovn, kai; ejsqiovmenon kai; uJpostrwnnuvmenon, sbennuvnai th;n flovga tw'n hJdonw'n. ajlla; touvtoi", oujk ijatrikw'", crhvsasqai toi'" tou' a[gnou prosevtaxe klavdoi" ajlla; dia; tou' ojnovmato" ejniei;" th'" swfrosuvnh" th;n mnhvmhn.
Pw'" nohtevon to; o}" a]n kataravshtai Qeovn, aJmartivan lhvyetai, ojnomavzwn de; to; o[noma Kurivou, qanavtw/ qanatouvsqw; a H { lw ti" blasfhmhvsa" to;n tw'n o{lwn Qeovn, oujdevpw de; peri; blasfhmiva" ejgevgrapto novmo". touvtou cavrin oJ nomoqevth" tou'ton me;n fulacqh'nai prosevtaxen: h[reto de; th'/ uJsteraiva/
h. Lv .mmi. Lv .mmj. Lv .mmk. Lv . A [], B, c, = mss. a. Lv .f. mm
Question the Law, engage in lewd talk and behavior.2 The Law enjoins the celebration of the Feast of Tabernacles on the fifteenth, not for a week like the other feasts, but with the addition to the seven days of an eighth:h “The eighth day you will hold a convocation, and you will present holocausts to the Lord; it is the finale. You shall do no servile work.”i By “finale” it means the end of the feasts. The Feast of Tabernacles recalls their sojourn in the desert. Indeed, as he was laying down this law, he declared, “Because I made the children of Israel live in tabernacles when I led them out of the land of Egypt.”j Hence, he required them to festoon their houses with tree branches and included with the others willow branches as a symbol of sobriety and the curbing of pleasure.k It is said that when eaten or strewn on a bed, willow quenches the flame of lust. Yet it was not the purpose of this regulation to enjoin the medical use of the willow but to implant the thought of sobriety by the mention of the name.3
How are we to understand, “Anyone who curses God shall bear his sin; anyone who names the name of the Lord shall be put to death”?a A man who blasphemed the God of the universe was arrested when no law regarding blasphemy had yet been written. Hence, Moses, the lawgiver, ordered him to be kept in custody and on the . After respectfully describing the rites of OT Judaism, Theodoret attacks the Jews of his own day; cf. the conclusion of Q. . . The Greek name for “willow” a{gno~ is very similar in spelling and sound to aJgnov~ “pure,” “chaste.” As appears from Mc .–, the branches were originally gathered for use in “joyful processions” rather than to construct booths; v. Faley, on .–, –. Theodoret, unconcerned with, or unaware of, its cultic significance, offers a moral interpretation of this law.
The Questions on Leviticus Mwu>sh'" to;n despovthn Qeo;n tiv crh; paqei'n to;n ajlavstora. oJ de; to;n me;n kataleusqh'nai prosevtaxe, tw'n ajkhkoovtwn th'" blasfhmiva" prwvtwn ajfievntwn tou;" livqou".b e[qhke de; to;n peri; th'" blasfhmiva" novmon: kai; qeo;n me;n oJmwnuvmw" ejkavlese to;n yeudwvnumon, to;n de; touvtw/ loidorouvmenon aJmartavnein me;n e[fh, kolavsew" de; oujk e[krinen a[xion. aJmartavnei mevn, oujc oJ eujsebh;" to;n yeudwvnumon blasfhmw'n qeovn, ajllæ oJ ejkeivnw/ pisteuvwn mevn, loidorouvmeno" dev: blasfhmei' ga;r o} sevbei. aJmartivan toivnun th;n toiauvthn ejkavlese blasfhmivan, ouj dia; th;n tou' blasfhmoumevnou ajxivan, ajlla; dia; th;n tou' blasfhmou'nto" uJpovlhyin: ouj gavr, wJ" yeudwvnumon, ajllæ wJ" ajlhqh' Qeo;n blasfhmei'. to;n mevntoi to;n ajlhqino;n blasfhmou'nta Qeo;n livqoi" ajnairei'sqai prosevtaxe.c mavla de; eijkovtw" toi'" peri; th'" blasfhmiva" novmoi" kai; to;n peri; tou' fovnou sunh'yen,d ejpeidh; kai; oJ blasfhmw'n, ajnelei'n mh; dunavmeno", th'/ glwvtth/ bavllei to;n poihthvn.
Dia; tiv ojfqalmo;n ajnti; ojfqalmou' ejkkovptesqai, kai; ojdovnta ajnti; ojdovnto", kai; o{sa toiau'ta prosevtaxen;a Oujc i{na pavscwsi tau'ta nenomoqevthken, ajllæ i{na mh; pravttwsi: tou' ga;r pavqou" to; devo" th;n pra'xin ejkwvlusen.
b. Lv .–mmc. Lv .f.mmd. Lv . A [], B, c, = mss. a. Lv .
Question next day asked the Lord God what penalty the culprit should suffer. God ordered him to be stoned—all within hearing of the blasphemy being the first to cast stones.b In setting down the law on blasphemy, he used the word “God” to refer also to what is falsely called “God.” He said that he who reviles a false god commits a sin, but he did not judge him worthy of punishment. It is not the man of right belief who commits sin when he blasphemes a false god, but the one who believes in it and reviles it, for he blasphemes what he reverences. So he called such a sin blasphemy, not because of the innate worth of what is blasphemed, but because of the belief of the one who commits the blasphemy, for he blasphemes the god, not as a false god, but as though it were the true God. It was the man who blasphemed the true God whom he ordered to be stoned to death.c Now, it was logical to link the law about murder with the law on blasphemy.d Since the blasphemer cannot do away with the Creator, he strikes at him with his tongue.
Why did he order “an eye to be cut out for an eye, a tooth for a tooth,” and so on?a He set down this law, not so that they would suffer such things, but to prevent them from committing them; fear of suffering deterred them from criminal behavior.1
. Theodoret does not realize that the lex talionis was actually a relatively humane provision “limiting retaliation to the seriousness of the crime”; v. Faley, on .–. He does not quote the dominical mitigation in Mt .–.
The Questions on Leviticus
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Dia; tiv tw'/ eJbdovmw/ e[tei spei'rai th;n gh'n ajpagoreuvei;a To; a[plhston aujtw'n kolavzei tw'/ novmw/. ejpeidh; gavr, tou' pleivono" ejfievmenoi, dihnekw'" e[speiron, mh; dianapauomevnh dev, hJ gh' ejxithvlou" e[fere tou;" karpouv", tw'/ eJbdovmw/ e[tei a[sparton ejas ' ai th;n gh'n dihgovreuse. ta; de; aujtomavtw" fuovmena truga'n h] qerivzein ejkwvluse, filanqrwpivan ejkpaideuvwn aujtouv":b ejkevleuse ga;r su;n aujtoi'" kai; chvra", kai; ojrfanouv", kai; proshluvtou" ejx aujtw'n metalabei'n tw'n karpw'n.c Pro;" de; touvtoi" kai; e{teron pragmateuvetai: kai; ga;r a[fesi" ojflhmavtwn kata; tovde to; e[to" ejgivneto,d kai; tw'n douleuovntwn eJbraivwn ejleuqeriva.e diav toi tou'to kai; to;n ijobhlai'on ajrgei'n ejnomoqevthsen. ejleuqerivan de; kai; a[fesin shmaivnei to; o[noma, ijobhlai'on de; to; penthkosto;n prosagoreuvousin e[to": eJptav, gavr fhsin, eJbdomavda" ejtw'n ajriqmhvsei" kai; diaggelei't e savlpiggo" fwnh'/ ejn pavsh/ th'/ gh'/ uJmw'n.......th'/ dekavth/ tou' mhnov", th'/ hJmevra/ tou' ejxilasmou'.f ejn h|/, fhsivn, hJmevra/ iJleou'mai uJmi'n kai; ta; peplhmmelhmevna uJmi'n ajfivhmi, |ejn tauvth/ mhnuvsate to; th'" ajfevsew" e[to". ei\ta keleuvei ejn touvtw/ tw'/ e[tei kai; to;n ajgro;n ajnalambavnein to;n peprakovtag kai; ta;" ejn toi'" ajgroi'" oijkiva"h kai; crew'n ajpokopa;" genevsqai kai; paivdwn eJbraivwn ejleuqeriva".i ejpeidh; de; eijko;" h\n tina" ejnoclei'n toi'" ojfeivlousin, wJ" tou' th'" ajfevsew" e[tou" pelavzonto", ajphgovreuse kai; tou'to givnesqai paræ aujtw'n.j w{ste de; peri; th'" ajnagkaiva" mh; ejndoiavzein trofh'", a{te dh; mh; gewrgou'nta" th;n gh'n ejn toi'" th'" ajfevsew" e[tesi, tai'" filotivmoi" ejyucagwvghsen uJposcevsesin: ejphggeivlato ga;r ejn tw'/ e{ktw/ e[tei, ouj diplasivan provsodon corhghvsein movnhn,
A [], *, c, (inc.) = mss. a. Lv .–mmb. Lv .mmc. Dt .–mmd. Lv .–mm e. Lv .–mmf. Lv .f.mmg. Lv .mmh. Lv .mmi. Lv .f.mm j. Lv .–mm
Question
Why did he forbid the sowing of the soil in the seventh year?a He employed this law to chasten their avarice. Since in their hankering after greater yield they kept sowing, and the soil, which never lay fallow, began to produce denatured crops, he required them to leave the soil unsown in the seventh year, and, to teach them liberality, he did not allow them to pick or harvest crops that grew spontaneously.b Indeed, he ordered that widows, orphans, and aliens should share the produce with them.1c Furthermore, he had another purpose: the cancellation of debtsd and the release of Hebrews in servitude,e which also took place in this year. This is why he legislated for the Jubilee rest, the name signifying release and cancellation. They gave the name “Jubilee” to the fiftieth year: “You shall count off seven weeks of years and announce the Jubilee with a blast of the trumpet throughout all your land on the tenth day of the month, the Day of Atonement.”f That is, “proclaim the year of cancellation on the day I am propitious to you and forgive your offenses.”2 He next commanded that, in this year, both propertyg and country housesh be restored to the seller, debts cancelled, and Hebrew slaves set free.i But as it was likely that some people would make trouble for their debtors as the year of cancellation approached, he also forbade that.j And to prevent them from worrying about not having enough food, since they were not to farm the land in the years of cancellation, he comforted them with generous promises. He guaranteed that in the sixth year he would supply them, not with a double, but with a triple, yield sufficient to feed them in the sixth and seventh years and last even until the eighth: “Sow in the eighth year, and you will eat from the old crop. Until the . It is in Dt .–, not this passage, that the Law enjoins sharing with widows, orphans, and aliens. . Theodoret’s etymology is mistaken. The term “Jubilee” is derived from the Hebrew yobel, “trumpet” or “ram’s horn.”
The Questions on Leviticus ajlla; kai; triplasivan aujtoi'", ajpocrw'san kai; ejn tw'/ e{ktw/ kai; ejn tw'/ eJbdovmw/ diaqrevyai e[tei, ajlla; kai; mevcri tou' ojgdovou diarkou'san: sperei't e, gavr fhsin, to; e[to" to; o[gdoon kai; favgesqe ajpo; tw'n genhmavtwn palaiav: e{w" tou' e[tou" tou' ejnnavtou, e{w" a]n e[lqh/ ta; genhvmata aujth'", favgesqe palaia; palaiw'n.k ei\ta th'/ mnhvmh/ th'" despoteiva" kratuvnei to;n novmon: ejmh; gavr ejsti, fhsivn, hJ gh', diovt i proshvlutoi kai; pavroikoi uJmei'" ejste ejnantivon mou.l ejgwv, fhsiv, tauvthn uJmi'n ejdwrhsavmhn: toigavrtoi wJ" despovth" nomoqetw'.
Tiv ejsti pevyousi devka gunai'ke" tou;" a[rtou" aujtw'n ejn klibavnw/ eJniv; a ÔW" peri; th;n gh'n kechnovsi kai; nomoqetei' kai; ajpeilei': kai; ga;r ejnnovmw" politeuomevnoi" th'" gh'" aujtoi'" ejpaggevlletai th;n eujkarpivan, kai; au\ pavlin parabaivnousi kai; gh'" ajkarpivan, kai; polemivwn e[fodon ajpeilei', kai; penivan ejscavthn. tou'to kai; ejntau'qa dhloi': o{ti tosauvth uJma'" katalhvyetai peniva wJ" devka gunai'ka" ejn eJni; klibavnw/ tou;" a[rtou" poiei'n dia; th;n spavnin tw'n ajnagkaivwn: tou'to ga;r ejphvgage: kai; favgesqe kai; ouj mh; ejmplhsqh't e.b
k. Lv .mml. Lv .mm A [], B, C –52, * = mss. a. Lv .mmb. Lv .
Question ninth year, when the produce of the earth comes in, you will be eating the old of the old.”k He then confirmed the law with a reference to his lordship: “The land is mine, and, therefore, you are aliens and tenants in my sight.”l By this he meant, “I gave you the land as a gift; hence, it is as your master that I lay down the law.”
What is the meaning of “Ten women will bake their loaves in one pan”?a He set down laws and threats as though for a people gaping in anticipation for the land. He promised them fertility of the soil provided they lived in fidelity to the Law but threatened them with extremes of poverty if they disobeyed it. This passage makes the same point: “You will be in the grip of such awful want that ten women will bake your loaves in one pan because of the scarcity of provisions. He added, “You will eat and not be filled.”b
The Questions on Leviticus
|2a
Tiv ejsti tovt e eujdokhvsei hJ gh' ta; savbbata.......pavsa" ta;" hJmevra" th'" ejrhmwvsew" aujth'"; a () To; ejpagovmenon eJrmhneiva touvtou ejstivn: e[fh gavr, kai; uJmei'" e[sesqe ejn th'/ gh'/ tw'n ejcqrw'n uJmw'n:b ejn Babulw'ni ga;r eJbdomhvkonta e[th douleuvonte" dietevlesan.c ajpo; de; th'" tou' Saou;l basileiva" mevcri th'" aijcmalwsiva", tetrakovsia kai; ejnenhvkonta sunavgetai e[th, touvtwn de; to; e{bdomon eJbdomhvkonta. tou'to toivnun fhsivn: o{ti a[sparto" hJ gh' menei' kai; ajnhvroto" eJbdomhvkonta e[th, uJmw'n th;n ajllotrivan oijkouvntwn, ejpeidhv, meta; tw'n a[llwn novmwn, parevbhte kai; tou' sabbavtou th;n ejntolhvn:d tou'to ga;r ejphvgage: kai; sabbatiei' hJ gh'.......a} oujk ejsabbavt isen.......hJnivka katw/kei'te aujthvn.e prostevqeike de; kai; eJtevran ajpeilhvn: kai; toi'" kataleifqei's in ejx uJmw'n ejpavxw deilivan eij" th;n kardivan aujtw'n ejn th'/ gh'/ tw'n ejcqrw'n aujtw'n: kai; diwvxetai aujtou;" fwnh; fuvllou feromevnou, kai; feuvxontai wJ" feuvgonte" ajpo; polevmou, kai; ta; eJxh'".f kai; au{th de; hJ provrrhsi" pevra" e[laben: ejn ga;r th'/ tw'n caldaivwn poliorkiva/ pollw'n me;n ejn tai'" sumplokai'" ajnaireqevntwn, pollw'n de; limw'/ diafqarevntwn, tw'n ajndrapodisqevntwn de; eij" Babulw'na metoikisqevntwn, oiJ ta;" tw'n polemivwn cei'ra" diafugovnte" eij" th;n Ai[gupton e[fugon, deivsante" tw'n caldaivwn th;n e[fodon. kai; tou'to safw'" hJma'" hJ tou' qeiotavtou ÔIeremivou profhteiva didavskei.g () Meta; mevntoi ta;" ajpeila;" uJpevsceto kai; crhsta; kai; th;n ajpo; th'" aijcmalwsiva" ejpavnodon ejphggeivlato, ouj dia; th;n aujtw'n ajxivan, ajlla; dia; th;n tw'n progovnwn eujsevbeian: tou'to ga;r e[fh: kai; mnhsqhvsomai th'" diaqhvkh" ∆Iakwvb, kai; th'" diaqhvkh" ∆Isaavk, kai; th'" diaqhvkh" ∆Abraavm.h.......kai;
A [], B, C –52, = mss. a. Lv .mmb. Lv .mmc. Chr .mmd. Lv .–mme. Lv .f.mm f. Lv .mmg. Jer .–; mmh. Lv .mm
Question
What is the meaning of “Then the land shall enjoy its Sabbaths all the days of its desolation”?a () What follows provides the interpretation, for he said, “You will be in the land of your enemies.”b As you recall, they spent seventy years in Babylon.1c From the reign of Saul to the captivity was a total of four hundred and ninety years, and a seventh of this is seventy. So his meaning is: “The land will remain unsown and uncultivated for seventy years while you dwell in a foreign land, since, along with the other laws, you also broke the sabbath commandment.”d In fact, after adding, “The land shall have its sabbath rest, which it did not have when you were living in it,”e he proceeded to deliver yet another threat: “I shall bring fear upon the heart of those of you who survive in the land of their foes; the sound of a falling leaf will pursue them, and they will take to flight as though fleeing from war” and so on.f Now, this prophecy was fulfilled; during the siege of the Chaldeans many were slain in battle, many perished through starvation, captives were deported to Babylon, and those who evaded the grasp of the enemy fled to Egypt in fear of the invading Chaldeans. We have detailed knowledge of this from the prophecy of the divinely inspired Jeremiah.g
() After these threats, however, he also promised blessings and guaranteed the return from captivity, not because of their worthiness, but in light of the piety of their forbears. As he said, “I shall remember my covenant with Jacob, my covenant with Isaac, and my covenant with Abraham,h and I shall remember my former . Theodoret grasps this element of prophecy appearing in a largely liturgical book and demonstrates its fulfilment. As Frances Young says, “The Antiochenes were fascinated by prophecy”; v. Biblical Exegesis, p. .
The Questions on Leviticus mnhsqhvsomai aujtw'n th'" diaqhvkh" th'" protevra", o{te ejxhvgagon aujtou;" ejk gh'" Aijguvptou, ejx oi[kou douleiva", ejnantivon pavntwn tw'n ejqnw'n tou' ei\nai aujtw'n Qeov": ejgwv eijmi Kuvrio".i ejdivdaxe de; dia; touvtwn ta;" th'" filanqrwpiva" aijtiva": dia; ga;r ta;" pro;" patevra" aujtw'n ejpaggeliva", fhsiv, th'" touvtwn ajnevcomai paranomiva", kai; ejpeidh; e[gnw pavnta ta; e[qnh dia; tw'n paradovxwn qaumavtwn o{ti diaferovntw" touvtwn ejpimelou'mai, kai; lao;" ejmo;" crhmativzousi.j tou' mevntoi ∆Iakw;b ejmnhmovneuse prwvtou, ejpeidh; touvtwn aJpavntwn movno" h\n provgono"∑ oJ ga;r ∆Isaa;k kai; tw'n ijdoumaivwn,k oJ de; ∆Abraa;m kai; tw'n ijsmahlitw`n kai; tw'n ajpo; Cettouvra".l kavtwqen toivnun ajrxavmeno", kata; tavxin ejpi; to;n ∆Abraa;m ajnelhvluqe, pro;" o}n ejx ajrch'" ejpepoivhto ta;" sunqhvka".
Tiv ejstin o}" a]n eu[xhtai eujch;n w{ste dou'nai timh;n th'" eujch'" aujtou' tw'/ Kurivw;/ a Eujch;n kalei' th;n uJpovscesin, o} polloi; tavgma prosagoreuvousi. tou'ton de; to;n novmon e[sti kai; nu'n paræ ejnivoi" barbavroi" euJrei'n fulattovmenon: oiJ ga;r pistoi; tw'n nomavdwn: levgw de; tou;" ajpogovnou" tou' ∆Ismahvl: ajntitalanteuvousi toi'" eujqugenevsi brevfesin a[rguron kai; tou'ton proskomivzousi tw'/ Qew'/. peri; touvtou nenomoqevthken oJ Qeov", kai; ginwvskwn, wJ" Qeov", o{ti tw'n uJpiscnoumevnwn tine;" dwvsein uJpe;r eJautw'n timh;n tw'/ Qew'/ parabhvsontai th;n uJpovscesin, smikruvnonte" th;n timhvn, ejkevleuse penthvkonta ei\nai divdracma tou' a[rreno" th;n
l. ijsmahlitw`n a2 , B, c –3, , , Sir. : ijsrahlitw`n Sch. F.M. = “and Abraham also of the Israelites and the offspring of Keturah.” i. Lv .mmj. Cf. Jos .–.mmk. Gn .–mml. Gn .– A [], B, C –52, = mss. a. Lv . (LXX var.)mm
Question covenant with them when I led them out of the land of Egypt, out of the house of slavery in the sight of all the nations to be their God; I am the Lord.”i Here, he taught the reason for his loving-kindness, for this means, “I put up with the lawlessness of this later generation because of my promises to their ancestors, and because all the nations learned through my amazing miracles that they are the object of my special care, and that they are called my people.”j He mentioned Jacob first, since he was the progenitor of all their race and only their race, while Isaac was the ancestor also of the Idumeans,k and Abraham also of the Ishmaelites and the offspring of Keturah.l So beginning from a later generation he went back in time to Abraham, with whom he had initially made his covenant.2
What is the meaning of “Whoever makes a vow to pay the price of his vow to the Lord”?a By “vow” he means a promise, what many people call a “payment.” Even today there are still some foreign peoples that observe this law. For instance, the Christian nomads—I mean, the descendants of Ishmael—pay money in gratitude for their newborn babes and offer it to God. God legislated for this practice. Furthermore, since God knew that some who promised to pay him a price for themselves would break the promise by setting a low price, he set
. An Antiochene attentive to details of chronology, Theodoret takes note of, and tries to account for, the reversal of the usual order of the patriarchs.
The Questions on Leviticus timhvn, th'" de; qhleiva" triavkonta, kai; tw'n ajkmazovntwn kai; tw'n geghrakovtwn uJpexh/rhmevnwn. th;n ga;r mevshn periwvrisen hJlikivan, ajpo; eijkosaetou'" eijrhkw;" e{w" eJxhkontaetou'":b toi'" ga;r touvtwn newtevroi" kai; presbutevroi" a[llhn w{rise timhvn.c tou;" de; pevnhta" uJpo; th;n tw'n iJerevwn katalevloipe krivsin i{næ ejkei'noi pro;" ta;" dunavmei" oJrivzwsi ta;" timav".d Ta; de; ajfierouvmena a[loga ejnallavttesqai para; tw'n prosferovntwn ajpagoreuvei kaiv, w{ste mh; tou'to dra'n, th;n th'" ; ......., gavr fhsin, zhmiva" aujtoi'" ejpitivqhsin ajnavgkhn: ejan ajllavsswn ajllavxh/ aujtov,.......e[stai aujto; kai; to; a[llagma aujtou' a{gion.e tw'n mevntoi ajkaqavrtwn kthnw'n oJrivsai th;n timh;n to;n iJereva ejkevleuse.f tou'to kai; ejpi; oijkiva" kai; ajgrou' genevsqai ejkevleusen.g w{rise de; kai; th;n tou' didravcmou posovthta: ei[kosi ga;r ejkevleusen e{lkein ojbolouv".h to; de; divdracmovn tine" tw'n eJrmhneutw'n stath'ra ejkavlesan. ta; mevntoi ajnatiqevmena tw'/ Qew'/ prosevtaxe mh; lutrou'sqai.i
b. Lv .–mmc. Lv .–mmd. Lv .mme. Lv .mmf. Lv .–mm g. Lv .–mmh. Lv .mmi. Lv .f.
Question the price for a male at fifty didrachmas and that for a female at thirty, with the exception of the young and old. He defined the middle age as that from twenty to sixty;b for those younger and older he set a different price.c The poor he left to the judgment of the priests, who were to set the price according to their ability to pay.d He forbade those who wished to make an offering to exchange one animal for another, and, to prevent this practice, imposed the following penalty: “If anyone should change a beast, both that one and its replacement will be holy.”e Further, he commanded the priest to determine the price of the unclean beastsf and ordered the same to be done in the case of houses and property.g He also determined the value of the didrachma, whose worth he set at twenty obols.h Some translators have rendered the term “stater” rather than “didrachma.” Moreover, he enjoined that dedications made to God would not be redeemable.i
QUAESTIONES IN NUMEROS
Dia; tiv prosevtaxen ajriqmhqh'nai to;n lao;n oJ Qeov";a I{ na th'" oijkeiva" ejpaggeliva" deivxh/ to; ajlhqev": uJpiscnouvmeno" ga;r tw'/ ∆Abraavm, e[fh, plhquvnwn plhqunw' to; spevrma sou wJ" tou;" ajstevra" tou' oujranou' kai; wJ" th;n a[mmon, th;n para; to; cei'lo" th'" qalavssh".b e[deixe de; th;n th'" ejpaggeliva" ajlhvqeian: ejk pevnte ga;r kai; eJbdomhvkonta tw'n eij" Ai[gupton katelhluqovtwnc eJxakovs iai ciliavde" kai; triscivlioi kai; eJxakovsioi kai; penthvkonta hjriqmhvqhsan a[ndre" dunavmenoi polemei'n,d kai; th'" ejxwvrou hJlikiva", kai; th'" ajwrv ou kecwrismevnh", kai; mevntoi kai; tou' qhvlew" gevnou", kai; th'" leuitikh'" fulh'": oujde; ga;r au{th tai'" loipai'" sunhriqmhvqh.e tauvthn aujtou' didavskwn th;n duvnamin, oJ despovth" Qeo;" kai; dia; tou' profhvtou ∆Hsaiv>ou e[fh, ejmblevyate eij" ∆Abraa;m to;n patevra uJmw'n kai; eij" Savrran, th;n wjdivnousan uJma'", o{ti ei|" h\n, kai; ejkavlesa aujtovn, kai; eujlovghsa aujtovn, kai.......ejplhvquna aujtovn.f
A [], B, c –1, , (= Rome, Bibl. Apost. Vat., Ottob. gr. ) = mss. l. ejpaggeliva~ B –17, , , , Sir. Sch. : ajpaggeliva~ F.M. = “And he gave proof of the truth of his report.” Cf. the critical note on Q. on Jos (ejpaggelivan). l. aujtou` Sir. Sch. : eJautou` B : auJtou F.M. a. Nm .–mmb. Gn .mmc. Gn .mmd. Nm .mme. Nm .– mm f. Is .
ON NUMBERS
Why did God order a census of the nation?a To demonstrate the realization of his promise. He had promised Abraham: “Indeed, I shall make your offspring as numerous as the stars of heaven and the sand on the seashore.”b And he gave proof of the realization of his promise, since, though only seventy-five had gone down into Egypt,c they were numbered at , men of combat age,d not to mention those who were too young or too old, as well as the women and the tribe of Levi, which was not numbered with the others.1e Setting forth his power, the Lord God also declared through the prophet Isaiah, “Look to Abraham your father and to Sarah who bore you; he was but a single man, and I called him, blessed him, and made him many.”f
. Theodoret’s sum exceeds that of the majority text of the LXX by . According to C.E. L’Heureux (on .–) such figures are generally agreed to be too high even for a census dating from the Davidic period. The total may have been excogitated by an author of the priestly tradition, who doubled the , shekels required to pay for the bases and hooks supporting the tabernacle curtains (Ex .–); such a calculation would reflect the post-exilic rate of one-half shekel tax per each adult male.
The Questions on Numbers
Dia; tiv ejlavttwn ejsti;n oJ tw'n leuitw'n ajriqmov";a JW" ajrcovntwn: dei' ga;r tou;" a[rconta" ejlavttou" ei\nai tw'n ajrcomevnwn. a[llw" te kai; tou' polemei'n h\san ajphllagmevnoi kai; movnh/ th'/ qeiva/ latreiva/ proshvdreuon.
Pw'" ou\n hJ tou' ∆Iouvda fulh; uJperevbale pavsa" tw'/ ajriqmw'/ kaivtoi ou\sa basilikhv; jEk th'" basilikh'" ei|" ajnh;r ejbasivleusen, oiJ de; th'" leuitikh'" a{pante" ejleitouvrgoun: oiJ me;n iJerateuvonte",a oiJ de; touvtoi" diakonou'nte".b ejdei' de; kai; th;n basilikh;n uJperevcein tw'/ ajriqmw'/ kai; dia; th;n eujlogivan tou' despovtou Cristou': ejx aujtw'n ga;r e[mellen kata; savrka blastavnein:c kai; w{ste tou;" ejx aujth'" ceirotonoumevnou" basileva" ajrkou'san e[cein tw'n fuletw'n th;n ejpikourivan. sunevtaxe de; kajntau'qa th'/ basilikh'/ fulh'/ tou;" iJereva": pro;" h{lion ga;r ajnivsconta th;n ∆Iouvda tavxa" fulhvn, sunh'yen aujtoi'" tou;" iJereva" meta; th'" kibwtou'.d Tw'/ mevntoi Da;n to; bovreion ajpeklhvrwse tmh'ma:e ajpo; proswvpou, gavr fhsi, borra' ejkkauqhvsetai ta; kaka; ejpi; pavnta" tou;" katoikou'nta" th;n gh'n.f ei[rhtai de; hJmi'n ejn tai'" tou' ∆Iakw;b eujlogivai" wJ" ejk th'" Da;n fulh'" oJ ajlavstwr tecqhvsetai, oJ Cristo;n me;n eJauto;n ojnomavzwn, tajnantiva de; th'/ proshgoriva/ A [], B, c –1, , = mss. a. Nm . A [], B, (inc.) , = mss. a. Nm .–mmb. Nm .–mmc. Cf. Mt ..mmd. Nm .f.; .f.mm e. Nm .mmf. Jer .mm
Question
Why were there fewer Levites?1a Because they were the leaders, and there must be fewer leaders than led. Moreover, they were exempt from fighting and concerned only with the divine service.
So why was the tribe of Judah, though the royal tribe, more numerous than all the others? One man from the royal tribe occupied the throne, whereas everyone from the tribe of Levi performed the religious service, some in a priestly capacity,a others ministering to them.b The population of the royal tribe had to surpass that of the others, both because of the blessing conferred by Christ the Lord, who was to draw his bodily descent from that tribe,c and to ensure that those of its number appointed king would have sufficient assistance from their fellow tribesmen. He ranged the priests alongside the royal tribe, for he placed the tribe of Judah to the east and associated with them the priests and the ark.1d He allotted Dan the north:e “From the direction of the north the troubles will blaze forth against all the inhabitants of the earth.”f As we noted in the blessings of Jacob, the destroyer will be born from
. Theodoret does not cite the actual number: , from one month old and upwards. . Judah occupied the position of honor, due east of the tabernacle, around which the Levites encamped.
The Questions on Numbers
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diaprattovmeno", kai; sfeterizovmeno" ta; mhdamovqen proshvkonta. Kai; tw'/ ∆Iouvda/ de; mavla eijkovtw" to; eJw'/on ajpevneimen, |ejpeidh; kai; peri; tou' despovtou Cristou' oiJ qei'oi bow'si profh'tai, ijdou; ajnhvr, ∆Anatolh; o[noma aujtw'/ g kaiv, toi'" foboumevnoi" me ajnatelei' h{lio" dikaiosuvnh", kai; i[asi" ejn tai'" ptevruxin aujtou` h kaiv, toi'" ejn skovtei kai; skia'/ qanavtou kaqhmevnoi" fw'" ajnevteilen aujtoi'".i
Tivna h\n ta; e[rga tw'n iJerevwn, kai; tivna ta; tw'n leuitw'n; Aujto;" oJ tw'n o{lwn didavskei Qeov". ei\pe, gavr fhsi, Kuvrio" pro;" Mwu>sh'n, lavbe th;n fulh;n tou' Leui; kai; sthvsei" aujtou;" ejnantivon ∆Aarw;n tou' iJerevw": kai; leitourghvsousin aujtw',/ kai; ' fulavxousin ta;" fulaka;" aujtou' kai; ta;" fulaka;" tw'n uiJwn ∆Israh;l ejnantivon th'" skhnh'" tou' marturivou ejrgavzesqai ta; e[rga th'" skhnh'", kai; fulavxousi pavnta ta; skeuvh th'" skhnh'" tou' marturivou, kai; ta;" fulaka;" tw'n uiJw'n ∆Israhvl, kai; pavnta ta; e[rga th'" skhnh'". kai; dwvsei" tou;" leuivta" ∆Aarw;n tw'/ ajdelfw'/ sou kai; toi'" uiJoi'" aujtou' toi'" iJereu's i: dovma dedomevnon eijs i;n ou|toi ajpo; tw'n uiJw'n ∆Israhvl. kai; ∆Aarw;n kai; tou;" uiJou;" aujtou' katasthvsei" ejpi; th'" skhnh'" tou' marturivou, kai; fulavxousi th;n iJerateivan aujtw'n, kai; pavnta ta; kata; to;n bwmovn, kai; ta; e[sw tou' katapetavsmato": kai; oJ ajllogenh;~ oJ aJptovmeno" ajpoqanei'tai.a Memaqhvkamen ou\n ejnteu'qen wJ" oiJ me;n iJerei'" ta;" qusiva" prosevferon, oiJ de; leui`tai, tw'n me;n iJerevwn uJpourgoiv, th'" de; skhnh'" katevsthsan fuvlake". didavskei de; ejn toi'" eJxh'" tivna me;n e[dei fevrein tou' Kaa;q to;n dh'mon,b tivna de; to;n Gedewvn,c tivna de; to;n Merariv.d g. Zec .mmh. Mal . (LXX var.)mmi. Mt .; Is . A [], B, C –52, = mss. a. Nm .– (LXX var.)mmb. Nm .f.mmc. Nm .f.mmd. Nm .f.
Question the tribe of Dan. Though calling himself the Christ, he will act in a way contrary to that name and usurp what does not belong to him.2 The allotment of the east to Judah was entirely appropriate, since, with regard to Christ the Lord, the holy prophets cry out, “Lo, a man, ‘Dawn’ is his name”;g and “The Sun of Righteousness will rise on those who fear me, with healing in his wings”;h and “A light has dawned on those sitting in darkness and the shadow of death.”3i
Which duties belonged to the priests, and which to the Levites? The God of the universe himself informs us. As Scripture says, “The Lord said to Moses, ‘Bring the tribe of Levi and set them before the priest Aaron. They shall minister to him and keep his charges and the charges of the children of Israel before the tabernacle of witness and perform the duties of the tabernacle. They shall take charge of all the vessels of the tabernacle of witness, the charges of the children of Israel, and all the duties of the tabernacle. You shall give the Levites to your brother Aaron and to his sons the priests; they are a gift from the children of Israel. But you shall place Aaron and his sons over the tabernacle of witness; they will have charge of the priestly service, and of everything to do with the altar, and of everything inside the curtain. Any outsider who touches these things will die.’”a So we learn from this that, while the priests offered the sacrifices, the Levites were appointed the attendants of the priests and the guardians of the tabernacle. In what follows he teaches the services that were to be performed by the families of Kohath,b Gershon,c and Merari.d . V. Q. . on Gn. . In his commentary on Zec . and ., Theodoret follows Theodore of Mopsuestia in applying the title “Dawn” to Zerubbabel. Here, however, he offers a christological interpretation. In these verses, the reading of the LXX ajnatolhv (“Dawn”) rests on a misinterpretation of the Hebrew term semah “Shoot” [of Babylon]; v. the remarks of A. Cody ad locc.
The Questions on Numbers
Tivno" e{neken prosevtaxen oJ Qeo;" ajriqmhqh'nai tou' laou' ta; prwtovtoka;a jEpeidh; pa'san tou' Leui; th;n fulh;n tai'" qeivai" ajfievrwse leitourgivai" kai; tou' polemei'n hjleuqevrwsen, eijko;" de; h\n dusceraivnein tw'n a[llwn tinav", wJ" touvtwn protimhqevntwn, peivqei tou;" dusceraivnonta" oJ despovth" Qeo;" wJ" oujde;n prosevtaxen a[dikon. hJnivka, gavr fhsin, uJmw'n cavrin ajnh/revqh ta; tw'n aijguptivwn prwtovtoka, ta; uJmevtera dieswvqh prwtovtoka∑ ajnti; touvtwn toivnun, th;n leuitikh;n fulh;n tai'" ejmai'" ajpeklhvrwsa leitourgivai"b kaiv, ajnti; tw'n prwtotovkwn tw'n uJmetevrwn kthnw'n, tw'n leuitw'n ta; prwtovtoka.c jEpeidh; de; pleivou" w[fqhsan tw'n leuitw'n tw'n a[llwn fulw'n oiJ prwtovtokoi,d prosevtaxen e{kaston tw'n meta; to;n i[son ajriqmo;n pevnte dou'nai sivklou" toi'" iJereu'sin, ei[kosi ojbolou;" oJrivsa" e[cein to;n sivklon kai; to;n toiou'ton ajriqmo;n a{gion ojnomavsa", wJ" toi'" qeivoi" ajfwrismevnon kai; ouj para; pa'si politeuovmenon.e ajllacou' mevntoi divdracmon ojnomavzei tou;" ei[kosi ojbolouv".f tou'to to; divdracmon kai; oJ Kuvrio", wJ" prwtovtoko", ajph/thvqh.g
Tiv dhv pote tisi; me;n tw'n iJerw'n skeuw'n uJakivnqina prosevtaxen ejpiblhqh'nai kaluvmmata, tisi; de; porfura';a
A [], B, C, = mss. a. Nm .mmb. Nm .f.mmc. Nm . mmd. Nm ., mme. Nm .f.mm f. Lv .mmg. Mt .– A [], B, C –51, = mss. a. Nm .–mm
Question
Why did God order a census of the firstborn of the people?a Some of the others were probably disgruntled at the special treatment accorded to the tribe of Levi whom he had assigned to the divine service and exempted from fighting. Therefore, the Lord God convinced the disgruntled that there was nothing unjust in his orders. “When the firstborn of the Egyptians were slain for your sake,” he said, “your firstborn were spared, so in place of them, I have assigned to my service the tribe of Levib and, in place of the firstborn of your cattle, the firstborn of the Levites.’”c But because the firstborn of the other tribes proved to be more numerous than all the Levites,d he ordered each of the firstborn in excess of the number of the Levites to give five shekels to the priests. He determined the value of the shekel at twenty obols and called this number “holy” as dedicated to the divine service and not available for each and every use.e Elsewhere, however, Scripture gives the name “didrachma” to twenty obols.f Even the Lord, as firstborn, was taxed this didrachma.1g
Why did he order some of the sacred vessels to be wrapped in a blue, and the others in a purple, cover?a
. Modern scholars dispute the nature of the tax paid by Jesus and Peter; v. B.T. Viviano, “The Gospel according to Matthew,” on .–.
The Questions on Numbers Tw'n timiwtevrwn uJakivnqina movna ta; kaluvmmata h\n: aijnivttetai de; hJ crova to;n oujranovn. touvtou cavrin ta; me;n ejnto;" tou' skepavsmato" touvtoi" toi'" ejpiblhvmasin kalufqh'nai prosevtaxe, ta; de; ejkto;" kai; porfuroi'" kai; toiouvtoi".b oJ me;n ga;r oujrano;" timwriva" oujk e[cei, hJ de; gh' dia; ta;" tw'n novmwn parabavsei" devcetai kai; kolavsei". th'" de; basileiva" hJ porfuvra dhlwtikhv, qeiva dev, kai; a[narco", kai; ajnwvleqro" hJ tou' Qeou' basileiva. touvtou cavrin ta; e[xw th'" skhnh'" kai; porfuroi'" kai; uJakinqivnoi" ejpiblhvmasin ejkaluvpteto. promhqouvmeno" de; tou' dhvmou tou' Kaavq, prosevtaxe provteron tou;" iJereva", ei[sw tw'n ajduvtwn genomevnou", kaluvptein th;n kibwto;n kai; ta; a[lla skeuvh toi'" proeirhmevnoi" kaluvmmasin, ei\qæ ou{tw tou' Kaa;q to;n dh'mon tau'ta metakomivzein i{na mhv, ta; a[yausta kai; ajqevata qeasavmenoi, ejk th'" paradovxou qeva" uJpomeivnwsin o[leqron.c
Tivna kalei' ajkavqarton ejpi; yuch';/ a To;n tou' teqnhkovto" aJyavmenon h] ojstevoi" nekrou' pelavsanta.
Kai; tiv dhv pote kai; touvtou", kai; tou;" leprouv", kai; tou;" gonorruei'" e[xw th'" parembolh'" diavgein ejkevleusen;a b. Nm .–mmc. Nm . A [], B, C, = mss. a. Nm . A [], B, c, , = mss. a. Nm .–
Question Only the covers of the more precious vessels were blue, a color that suggests heaven. Hence, he ordered the vessels inside the sanctuary covered with these drapes, and those outside with purple and something similar.1b Heaven, you see, does not have any punishments, whereas earth admits sanctions because of transgressions of the Law. Purple suggests royalty while the kingdom of God is divine, without beginning or end. Hence, what was outside the tabernacle was covered with both purple and blue drapes. In his concern for the family of Kohath he gave orders that the priests were first to enter the inmost shrine and cover the ark and the other furnishings with the aforementioned coverings; only then were the family of Kohath to carry them away, so they would not see what is not to be touched or seen and suffer destruction for setting eyes on these objects of wonder.c
Whom does he call “unclean from a body”?a The one who has touched a dead body or approached the bones of a corpse.
Why did he command these people, the lepers, and those with a discharge to dwell outside the camp?1a
. The spiritual interpretation of the colors is Theodoret’s. . Again Theodoret sees a moral, rather than a pragmatic, reason for exclusion from proximity to the tabernacle. As an Antiochene, he insists on human responsibility and on accountability, a theme absent from the text on which he is commenting.
The Questions on Numbers Apo; j tw'n smikrw'n ta; megavla paideuvwn: eij ga;r oJ aJptovmeno" nekrou' ajkavqarto", pollw'/ ma'llon oJ nekro;n eijrgasavmeno" dia; miaifoniva". kai; eij oJ lepro;" ajkavqarto", pollw'/ ma'llon oJ ta; poikivla th'" kakiva" ejrgazovmeno" ei[dh. ou{tw dia; tou' gonorruou'" hJ moiceiva kathgorei'tai: eij ga;r to; ajkouvsion musarovn, pollw'/ dhvpouqen to; kata; gnwvmhn tolmwvmenon.
Tiv ejstin ajnh;r h] gunh; ei[ ti" poihvsei ajpo; pasw'n tw'n aJmartiw'n tw'n ajnqrwpivnwn; a Ta; smikrovtera tw'n aJmarthmavtwn ajnqrwvpina kevklhken, ejpeidhv, trepth;n ou\san tw'n ajnqrwvpwn th;n fuvsin, pavntwn ajphllavcqai tw'n aJmarthmavtwn oujc oi|ovn te: oujdeiv", gavr fhsi, kaqaro;" ajpo; rJup v ou,.......oujdæ a]n miva hJmevra hJ zwh; aujtou`.b touvtou cavrin kai; oJ qei'o" boa'/ Dabivd, mh; eijsevlqh/" eij" krivs in meta; tou' douvlou sou, o{t i ouj dikaiwqhvsetai ejnwvpiovn sou pa'" zw'n.c movno" ga;r oJ despovth" Cristov", kai; wJ" a[nqrwpo", to; a[mwmon e[cei,d kai; tou'to proorw'n, oJ profhvth" ∆Hsaiv>a" ejbova, o}" aJmartivan oujk ejpoivhsen, oujde; euJrevqh dovlo" ejn tw'/ stovmati aujtou`.e touvtou cavrin kai; ta;" a[llwn aJmartiva" ajnevlaben, oijkeiva" oujk e[cwn: ou|to" gavr fhsi, ta;" aJmartiva" hJmw'n fevrei kai; peri; hJmw'n ojduna'tai:f kai; oJ mevga" ∆Iwavnnh", i[de oJ ajmno;" tou' Qeou', oJ ai[rwn th;n aJmartivan tou' kovsmou.g dia; tou'to kai; ejn nekroi'" ejleuvqero",h wJ" ajdivkw" uJpomeivna" to;n qavnaton. Didavskei toivnun oJ qei'o" novmo" pw'" qerapeutevon tou;" ta; mevtria plhmmelhvsanta". keleuvei ga;r to;n e[n tisi sumbolaivoi" hjdikhkovta prw'ton ejxagoreu'sai th;n aJmartivan, ei\ta tw'/
A [], B, c –1, , = mss. a. Nm .mmb. Jb .f. mmc. Ps .mmd. Cf. Cor .; Pt .; Jn ..mm e. Pt .; Is .mmf. Is .mmg. Jn .mmh. Ps .mm
Question He was using issues of little importance to give instruction in the truly significant. If whoever touches a dead body is unclean, much more so is the one who has caused death by committing murder. And if the leper is unclean, much more so is whoever commits evil in all its various shades. Likewise, he indicated the blameworthiness of adultery by mention of the discharge; if the involuntary defiles, presumably a deliberate crime defiles much more.
What is the meaning of “If any man or woman commits one of the human sins”?a By “human” he referred to the lesser sins, since it is not possible for human nature, unstable as it is, to be exempt from all sins. “No one is clear of stain,” remember, “not even if his life last but a single day.”b Hence, the divinely inspired David also cried out, “Do not enter into judgment with your servant, because no one alive will be justified in your sight.”c As you know, Christ the Lord alone was guiltless, even as man.d Foreseeing this, the prophet Isaiah cried out, “He committed no sin, nor was deceit found in his mouth.”e And so he took on the sins of others, since he had none of his own. As Isaiah declared, “He bears our sins and suffers for us”;f and the great John, “Behold, the lamb of God, who takes away the sins of the world.”g Hence, he is also “free among the dead”h since he suffered death unjustly. Therefore, the divine Law teaches how those guilty of moderate transgressions are to be cured. It commands anyone who has broken an agreement first to admit the sin, then to restore what he has
The Questions on Numbers hjdikhmevnw/ to; lhfqe;n ajpodou'nai, prosteqeikovta tw'/ kefalaivw/ to; pevmpton:i eij de; sumbaivh to;n hjdikhmevnon pro; th'" tou' hjdikhkovto" metameleiva" katalu'sai to;n bivon, ejkti'sai tau'ta tw'/ ajgcisteuvonti. ajgcisteuvonta de; kalei' to;n tw'/ gevnei proshvkonta. hJ de; tavxi" tou' gevnou" au{th: prw'to" uiJov", ei\ta qugavthr, ei\ta oJ tou' patro;" ajdelfov", e[peita oJ tou' pavppou: eij de; touvtwn mhdei;" ei[h, oJ plhsievstero" suggenhv". eij de; mh; euJrivskoito suggenhv", tw'/ Qew'/ ta; prorrhqevnta prosenegkei'n dihgovreuse: tou'to ga;r ei\pen: ejan; de; mh; h\/ tw'/ ajnqrwvpw/ ajgcisteuvwn w{ste ajpodou'nai aujtw'/ to; plhmmevlhma to; pro;" aujtovn, to; plhmmevlhma to; ajpodidovmenon tw'/ Kurivw/ tw'/ iJerei' e[stai, plh;n tou' kriou' tou' iJlasmou', diæ ou| ejxilavsetai peri; aujtou' ejn aujtw'./ j Prosevtaxe de; kai; ta;" prosferomevna" ajparca;" tou;" iJereva" ejsqivein: ajparcai; ga;r h\san tou' me;n laou' oiJ leui'tai, tw'n de; leuitw'n oiJ iJerei'". wJ" ajparcai; toivnun, ta;" ajparca;" ejkomivzonto.k
Dia; tiv a[leuron krivqinon uJpo; th'" uJpopteuomevnh" moiceuqh'nai prosekomivzeto; () Aujto;" oJ despovth" hJrmhvneusen: e[stin gavr, e[fh, qusiva zhlotupiva", qusiva mnhmosuvnou, qusiva ajnamimnhvskousa aJmartivan.a o{qen oujde; e[laion aujth;n oujde; livbanon e[cein prosevtaxen: ejstevrhto ga;r kai; th'" eujwdiva" kai; tou' th'" dikaiosuvnh" fwtov". Tou'to mevntoi givnesqai nenomoqevthken oJ despovth" Qeov",
i. Nm .f.mmj. Nm .mmk. Nm .f. A [], B, C –1, = mss. a. Nm . mm
Question stolen plus one-fifth to the party he has wronged.i If the wronged party happens to have departed from this life before the repentance of the wrongdoer, restitution is to be made to the next of kin. By “next of kin” the Law refers to a member of his family. Now, this is the order of precedence in the family: first a son, then a daughter, then the father’s brother, then the grandfather’s brother, and in the absence of these, the closest relative. But in cases where no relative is to be found, he ordained that the aforementioned restitution be offered to God: “If the person has no next of kin to whom restitution may be made for the sin against him, the reparation made to the Lord will be for the priest in addition to the ram of atonement through which atonement is made for him.”j He also ordered the priests to eat the offerings of first-fruits. The Levites, you see, were the first-fruits of the people, and the priests the first-fruits of the Levites. Thus, as first-fruits, they received the first-fruits.k
Why did women who were under suspicion of adultery offer barley meal? () The Lord himself gave the explanation: “It is a sacrifice of jealousy, a sacrifice of remembrance, a sacrifice to recall sin.”a Hence, he ordered that it contain neither oil nor incense; it was to be devoid of sweet odor and the light of righteousness.1 The Lord God set down this law with full knowledge of their . Theodoret again supplies a spiritualizing gloss. Here he does not proceed to comment unfavorably on the bias in favor of men as he had in his commentary on Cor .f.: “Human laws, you know, enjoin continence on wives and prescribe punishment for those who transgress, though they do not require the same continence of husbands; men, the makers of the law, with no concern for equality, granted themselves license.”
The Questions on Numbers
th;n miaifovnon aujtw'n ejpistavmeno" gnwvmhn. i{na ga;r mh; ejx uJpoyiva" katakteivnwsi ta;" oJmozuvga", ejkevleuse th;n uJpopteuomevnhn aujtw'/ prosenecqh'nai, a{te dh; pavnta safw'" ejpistamevnw/ kai; ta; lavqra ginovmena: prosavxei . . ., gavr fhsin, oJ iJereuv", kai; sthvsei th;n gunai'ka e[nanti Kurivou, kai; lhvyetai oJ iJereu;" u{dwr kaqaro;n zw'n e[nanti Kurivou ejn ajggeivw/ ojstrakivnw/ kai; th'" gh'" th'" ou[sh" ejpi; tou' ejdavfou" th'" skhnh'" tou' marturivou, kai; labw;n oJ iJereu;" ejmbalei' eij" to; u{dwr: kai; sthvsei oJ iJereu;" th;n gunai'ka e[nanti Kurivou, kai; ajpokaluvyei th;n kefalh;n th'" gunaikov", kai; dwvsei ejpi; tw'n ceirw'n aujth'" th;n qusivan tou' mnhmosuvnou, th;n qusivan th'" zhlotupiva". ejn de; th'/ ceiri; tou' iJerevw" e[stai to; u{dwr tou' ejlegmou' tou' ejpikatarwmevnou touvtou.b () Tau'ta de; pavnta genevsqai prosevtaxe, th;n gunai'ka th;n uJpopteuomevnhn ejkdeimatw'n i{næ, eij ejxhvmarten, oJmologhvsh/ kai; dia; metanoiva" lavbh/ th;n a[fesin. touvtou cavrin ajkavlupton aujth;n tw'/ Qew'/ prosenecqh'nai keleuvei, didavskwn o{ti gumna; pavnta kai; tetrachlismevna ejnwvpion aujtou',c kai; oujde;n aujto;n levlhqe tw'n paræ hJmw'n gignomevnwn. o{ti de; tau'ta dedittovmeno" aujth;n genevsqai kekevleuke ta; eJxh'" dhloi': kai; oJrkiei' aujth;n oJ iJereu;" kai; ejrei' th'/ gunaikiv, eij mh; kekoivmhtaiv ti" meta; sou', eij mh; parabevbhka" mianqh'nai uJpo; to;n a[ndra to;n seauth'", ajqw'o/ " i[sqi ajpo; tou' u{dato" tou' ejlegmou' tou' ejpikatarwmevnou touvtou. eij de; su; parabevbhka", u{pandro" ou\sa, h] su; memivansai, h] e[dwkev ti" th;n koivthn ejn soi; plh;n tou' ajndrov" sou,.......dwv/h se Kuvrio" ejn ajra'/ kai; ejnovrkion ejn mevsw/ tou' laou' sou, ejn tw'/ dou'nai Kuvrion to;n mhrovn sou diapeptwkovta, kai; th;n koilivan sou peprhsmevnhn.d ejkevleuse de; kai; th;n gunai'ka suntivqesqai
l. oJmologhvsh/ C –15, : oJmologhvsei Sir. Sch. F.M. Cf. the coördinated lavbh/. In the Quaest. in oct. there are occurences of i{na + a clause that are Thdt.’s own words, rather than a quotation of Scripture. Only in this one does the Madrid ed. print the future indicative rather than a subjunctive or optative; it thus seems more consistent to suppose an error of etacism. b. Nm .– (LXX var.)mmc. Heb .mmd. Nm .f., mm
Question murderous character. To prevent them from killing their partners on mere suspicion, he bade women under suspicion be brought to him, as he has precise knowledge of everything, even of what happens in secret. As Scripture says, “The priest will bring the woman forward and set her before the Lord. Then the priest will bring fresh running water before the Lord in an earthenware jar and take some of the dust on the floor of the tabernacle of witness and put it into the water. Then the priest will set the woman before the Lord, uncover the woman’s head, and put in her hands the sacrifice of remembrance, the sacrifice of jealousy, and the priest will hold in his hand the water of accusation that brings a curse.”b
() He ordered the performance of this rite to frighten the woman under suspicion so that, if guilty, she would confess and, through repentance, gain forgiveness. She was to be brought unveiled to the Lord to teach us that everything is naked and open before God,c and that nothing we do escapes his notice. The sequel shows that this command was meant to frighten her: “The priest will adjure her and say to the woman, ‘If no one has slept with you, if you have not transgressed so as to be defiled while subject to your own husband, be unharmed by the water of accusation that brings a curse. But if, while subject to your husband, you have transgressed and become defiled, or someone other than your husband has slept with you, may the Lord make you accursed and an oath among your people when the Lord makes your thigh rot and your belly swell.’”d Furthermore, he
The Questions on Numbers th'/ ajra'/ kai; legevin, gevnoito gevnoito: kai; grafh'nai de; th;n ajra;n prosevtaxe, kai; ejxaleifqh'nai u{dati, kai; piei'n th;n gunai'ka to; u{dwr: provteron de; th;n qusivan prosenecqh'nai, toutevsti, to; krivqinon a[leuron. ei\ta didavskei wJ", ajqw'/o" me;n ou\sa, uJgih;" fulacqhvsetai: e[noco" de; ou\sa kai; kruvptousa, th'/ peivra/ maqhvsetai th'" ajra'" th;n ijscuvn, kai; th'" koiliva" diarrhgnumevnh", kai; tou' mhrou' diapivptonto".e diæ w|n ga;r hJ aJmartiva, dia; touvtwn hJ timwriva.
To; de; ejnovrkion ou{tw nohtevon: o{tan ti" deina; kai; ajnhvkesta pavqh/, eijwvqasiv tine" ojmnuvnte" levgein, mh; pavqoimi a} oJ dei'na pevponqen.
Tiv ejstin o}" a]n megavlw" eu[xhtai eujch;n ajfagnivsasqai aJgneivan tw'/ Kurivw;/ a () Polla; th'" ejpaggeliva" ei[dh. oiJ me;n ga;r qusiva" ejphggevllonto, oiJ de; crhvmata, oiJ de; eJautouv": oiJ de; rJhtw'n hJmerw'n ajriqmo;n mh; piei'n oi\non, mh; keivrasqai th;n kefalhvn. toiou'toi h\san peri; w|n oJ qei'o" ei\pen ∆Iavkwbo" tw'/ qespesivw/ Pauvlw/, eijs iv tine" eujch;n e[conte" ejfæ eJautoi'": touvtou" paralabwvn, aJgnivsqhti su;n aujtoi'" kai; dapavnhson ejpæ aujtouv",b toutevsti, ta;" uJpe;r aujtw'n prosferomevna" kata; novmon qusiva" su; pavrasce i{na luvsh/" th;n uJpoyivan. peri; touvtwn ejntau'qa oJ novmo" diagoreuvei kai; keleuvei tou;" tauvthn uJpiscnoumevnou" th;n ejpaggelivan kai; o[xou" ajpevcesqai, kai; stafulh'", kai; stemfuvlwn pavsa" th'" eujch'" ta;" hJmevra":c eujch;n de; kalei' th;n uJpovscesin: kai; th;n kefalh;n mh; keivrasqai e{w" a]n plhrwqw'sin e. Nm .– A [], B, c –1, , = mss. a. Nm .mmb. Acts .f.mmc. Nm .–mm
Question commanded the woman to endorse the curse and say, “So be it, So be it.” Then he ordered the curse to be written down and washed off with water and that the woman drink the water after offering her sacrifice, that is to say, the barley flour. He explained that if she was innocent, she would be kept safe and sound, but if she was guilty and denied it, she would learn by experience the force of the curse when her belly split open and her thigh rotted.e The punishment was to fall on those members by which she had sinned. Now, this is what it means “to be an oath.” When someone suffers a dire, intolerable fate, people often say when swearing, “May I not suffer what so-and-so has suffered.”
What is the meaning of “whoever makes a great vow to consecrate holiness to the Lord”?a () There are many kinds of promises. Some people promised sacrifices, others money, others even themselves, and still others not to drink wine or cut their hair for a specified number of days. St. James was speaking of the latter when he said to the divinely inspired Paul, “There are some people who have taken a vow upon themselves; join them, and go through the rite of purification with them, and meet their expenses”;b that is, “eliminate suspicion by providing the sacrifices prescribed for them by the Law.” The law regarding these people commanded those making this promise to abstain from alcoholic drink made from grapes or the residue of pressed grapes all the days of the vowc (the word “vow” refers to the promise) and not to cut their hair until the completion of all the
The Questions on Numbers
aiJ hJmevrai o{sa" hu[xato tw'/ Kurivw./ a{gion de; kalei' to;n trevfonta kovmhn, wJ" tw'/ Qew'/ th;n kovmhn ajfierwvsanta: tou'to ga;r ei\pen: a{gio" e[stai, trevfwn kovmhn trivca kefalh'" pavsa" ta;" hJmevra" th'" eujch'" aujtou' tw'/ Kurivw,/ d ajnti; tou'∑ a}" ajfievrwsa" tw'/ Qew'/ mh; keivrh/" e{w" a]n dw'/" th'/ uJposcevsei to; pevra". Keleuvei de; aujto;n mh; patri; teteleuthkovti pelavzein, mh; ajdelfw'/, mh; eJtevrw/ tiniv:e ka]n ga;r ejxapivnh", fhsiv, teleuthvsantov" tino", parei'nai tou'ton sumbh'/, ajnavgkh pa'san ajfelei'n th;n trivca, kai; ouj th'/ prwvth/ movnon hJmevra/, ajlla; kai; th'/ eJbdovmh/ i{na kai; aiJ diafugou'sai to;n xuro;n trivce", ejn tai'" eJpta; aujxhqei'sai hJmevrai", periaireqw'sin:f e[peita th'/ ojgdovh/, duvo trugovna" prosenegkei'n, th;n me;n peri; aJmartiva", th;n de; eij" oJlokauvtwsin, kai; ajmno;n e{na peri; plhmmeleiva".g ejnteu'qen de; manqavnomen ajkribevsteron wJ" peri; plhmmeleiva" th;n tw'n ajkousivwn aJmarthmavtwn kalei': ajkouvsion ga;r kai; to; touvtw/ sumbavn: ejxapivnh" gavr tino" teleuthvsanto", uJpevmeine molusmovn. a[nwqen de; aujto;n ajriqmh'sai keleuvei to;n tw'n ejphggelmevnwn hJmerw`n ajriqmovn: ajlovgistoi, gavr fhsin, e[sontai aujtw'n aiJ provterai hJmevrai, o{ti ejmiavnqh hJ kefalh; th'" eujch'" aujtou`.h () ∆Edivdaxe de; kai; tivna" proshvkei qusiva" prosenegkei'n to;n tou' aJgnismou' th;n ejpaggelivan peplhrwkovta: ajmno;n me;n eij" oJlokauvtwsin, ajmnavda de; uJpe;r aJmartiva": qhvlea ga;r ta; uJpe;r aJmartiva" iJerei'a, ejpeidh; caunoumevnou tou' logikou', hJ aJmartiva tolma'tai. kai; mevntoi kai; krio;n a[mwmon eij" swthrivan kai; kanou'n ajzuvmwn prosenegkei'n dihgovreusen, ei\ta, th'" qusiva" ejpiteloumevnh", ta;" trivca" ejpiqei'nai th'/ qusiva/ tou' swthrivou. oJ de; bracivwn oJ eJfqov", oJ ejpitiqevmeno" tai'" tou' eujxamevnou cersi; kai; para; tou' iJerevw" lambanovmeno", dhloi' telesqei'san th;n ejphggelmevnhn pra'xin: pravxew" ga;r gegenhmevnh" oJ eJfqo;" bracivwn dhlwtikov".i
d. Nm .f.mme. Nm .f.mmf. Nm .mmg. Nm .–mmh. Nm .mm i. Nm .–mm
Question days vowed to the Lord. It referred to the man who was growing his hair long as “holy,” since he had dedicated his hair to God. As Scripture says, “Holy will be the man who lets the locks of hair on his head grow long all the days of his vow to the Lord”;d that is, “Do not cut the hair you have dedicated to God until you have fulfilled your promise.” It forbade him to go near a dead father, brother, or anyone else who had died.e If someone died suddenly, and he happened to be present, he must shear all his hair, not only on the first day but also on the seventh, so that even the hairs that had escaped the razor and grown in those seven days would also be removed.f Then, on the eighth day, he was to offer two turtle-doves, one as a sin offering, the other as a holocaust, and a lamb as a guilt offering.g This provides very explicit evidence that by “guilt offering” the Law referred to the sacrifice offered for voluntary sins, since the event was quite involuntary, as he had incurred defilement through someone’s sudden death.1 It commanded him to begin the promised number of days all over again: “Their former days will not count because the consecrated head has been defiled.”h () It also gave instructions regarding the victims to be offered by a person who had fulfilled the promise of consecration: a male lamb as a holocaust and a ewe-lamb as a sin offering—a female victim as a sin offering because the commission of sin presupposes a weakness of the rational faculty. Further, it prescribed the offering of a flawless ram as a peace offering and a basket of unleavened bread. As this sacrifice was being performed, the hair was to be placed on the peace offering. The limb that was cooked, then placed in the hands of the man who had made the vow, and then taken by the priest signified the completion of the promised action, since the cooked limb was symbolic of the fulfillment of the undertaking.i
. Again, we note Theodoret’s concern that his readers grasp their greater accountability for voluntary faults.
The Questions on Numbers
Tau'ta dev, ouj mavthn nenomoqevthken, ajllæ ajkribeiva" ejpimelei'sqai didavskwn, kai; mhvte, wJ" e[tucen, ejpaggevllesqai kaiv, uJpiscnoumevnou", ta; ejphggelmevna plhrou'n. paideuvei de; kai; hJma'" dia; touvtwn kai; to;n aJgiasmo;n fulavttein ajmovlunton: oJ ga;r khli`da decovmeno", th'" a[nwqen dei'tai kaqavrsew" kai; th'" dia; metanoiva" tw'n molusmw'n ajfairevsew". tou'to ga;r kai; galavtai" ejpistevllwn, oJ makavrio" e[lege Pau'lo": tekniva mou, ou}" pavlin wjdivnw a[cri" ou| morfwqh'/ Cristo;" ejn uJmi'n.j () Meta; tau'ta didavskei pw'" eujlogei'n proshvkei tou;" iJereva", kai; wJ" to; qei'on o[noma corhgei' toi'" prosiou'sin eujlogivan: ejpiqhvsousi, gavr fhsi, to; o[nomav mou ejpi; tou;" uiJou;" ∆Israhvl, kai; ejgw; Kuvrio" eujloghvsw aujtouv".k levgei de; kai; aujta; th'" eujlogiva" ta; rJhvmata: eujloghvsai se Kuvrio" kai; fulavxai se: ejpifavnai Kuvrio" to; provswpon aujtou' ejpi; se; kai; ejlehvsai se: ejpavrai Kuvrio" to; provswpon aujtou' ejpi; soi; kai; dwvh / soi eijrhvnhn.l didaskovmeqa de; dia; touvtwn wJ" crh; provteron toi'" eujloghmevnoi" ta;" qeiva" aijtei'n dwreav": tou'to ga;r shmaivnei to; eujloghvsai se: ei\ta ta; didovmena fulacqh'nai: ejphvgage gavr, kai; fulavxai se. hJ de; deutevra eujlogiva th;n tou' Qeou' kai; swth'ro" hJmw'n ejpifavneian proqespivzei: ejpifavnai, gavr fhsin, to; provswpon aujtou' ejpi; se; kai; ejlehvsai se: ejlevou ga;r mesth; hJ kata; savrka tou' Qeou' kai; swth'ro" hJmw'n oijkonomiva. dio; kai; ta;" pro;" Qeo;n hJmi'n katallaga;" ejdwrhvsato: tou'to ga;r hJ eJxh'" eujlogiva didavskei: ejpavrai Kuvrio" to; provswpon aujtou' ejpi; soi; kai; dwvh/ soi eijrhvnhn. peri; tauvth" th'" eijrhvnh" kai; oJ makavrio" e[fh Pau'lo", aujto;" gavr ejstin hJ eijrhvnh hJmw'n, oJ poihvsa" ta; ajmfovt era e}n kai; to; mesovtoicon tou' fragmou' luvsa" th;n e[cqran ejn th'/ sarki; aujtou`.m Tau'ta peri; th'" eujlogiva" dialecqei;" oJ profhvth" kai; dihghsavmeno" o{pw" kai; th;n skhnh;n e[crisen kai; tivna oiJ fuvlarcoi prosekovmisan,o ejdivdaxen o{pw" qeivan fwnh;n toi'" wjsi;n eijsedevxato ejk tou' iJlasthrivou feromevnhn, o} ejpevkeito me;n
j. Gal .mmk. Nm .mml. Nm .–mmm. Eph .mmn. Nm .mm o. Nm .–mm
Question It was not without purpose that he ordained these laws. Indeed, he was instructing people to be precise in their accounting: to avoid making rash promises and to fulfil their vows whenever they did make a promise. With this law, he instructs us as well to keep holiness undefiled, since the person receiving a blemish must be purified from above and freed from defilement through repentance. St. Paul said as much in his letter to the Galatians: “My children, for whom I am suffering birth pangs again until Christ be formed in you.”j () Next he teaches how the priests are to bless the people, and how the divine name confers a blessing on those who draw near: “They shall put my name on the children of Israel, and I the Lord shall bless them.”k He also speaks the precise words of the blessing: “The Lord bless you and keep you; the Lord make his face shine on you and be gracious to you; the Lord lift up his countenance upon you and give you peace.”l Now, we learn from this that one must first beg the divine gifts for those who have been blessed (this is the sense of “bless you”); then beg that what has been given be preserved (hence, his addition of “keep you”). The second blessing foretells the manifestation of our God and Savior: “The Lord make his face shine on you and be gracious to you.” As you know, the Incarnation of our God and Savior according to the flesh is replete with grace, as he granted us reconciliation with God. In fact, we learn this from the following blessing, “The Lord lift up his countenance upon you and give you peace.” Of this peace St. Paul said, “For he is our peace, making the two one and in his flesh breaking down the dividing wall of hostility.”m
After discoursing on the blessing and recounting his consecration of the tabernaclen and the offerings brought by the tribal leaders,o the prophet disclosed how he had heard with his own ears the divine voice issuing from the mercy seat, which was placed on the
The Questions on Numbers th'/ kibwtw'/, tai'" de; tw'n ceroubi;m sunekaluvpteto ptevruxi.p tau'ta dev, ouj filotimouvmeno" gevgrafen, ajlla; didavskwn wJ" ejkei'qen toi'" ajrciereu'sin, a{pax tou' ejniautou' eijsiou's i,q th;n oijkeivan ejpideivxei dovxan oJ despovth" Qeo;" o{pw" h\n ijdei'n oi|av te tw'n ajnqrwvpwn hJ fuvsi".
Tiv dhv pote tou;" leuivta" aJgiasqh'nai keleuvsa", a{pan to; sw'ma tw'n tricw'n gumnwqh'nai prosevtaxen;a AiJ trivce" th'" nekrwvsew" suvmbolon: nekrai; ga;r au|tai kai; ojduvnh" ai[sqhsin ouj decovmenai. th;n ajlhqh' toivnun zwh;n e[cein keleuvei tou;" tw'/ Qew'/ leitourgou'nta" kai; mhde;n nekro;n e[cein mhde; dusw'de". tou'to kai; oJ qespevsio" hJma'" didavskei Pau'lo": Cristw'/, gavr fhsi, sunestauvrwmai: zw' de; oujkevti ejgwv, zh'/ de; ejn ejmoi; Cristov":b tai'" ga;r qeivai", fhsiv, ejnergeivai" ejmauto;n ajfievrwsa.
Dia; tiv meta; pevmpton kai; eijkosto;n e[to" mevcri tou' penthkostou' leitourgei'n tou;" leuivta" keleuvei;a jEpeidh; hJ me;n prwvth hJlikiva teleivan oujk e[cei tw'n ajgaqw'n kai; kakw'n th;n diavkrisin, hJ teleutaiva de; ajsqenevsteron e[cei to; sw'ma. ajpokrivnei toivnun kai; th;n neovthta kai; to; gh`ra": th;n
p. Nm .mmq. Lv . A [], B, C, = mss. a. Nm .mmb. Gal .f. A [], B, C, = mss. a. Nm .–
Question ark and covered by the wings of the cherubim.p He wrote this, not out of self-glorification, but rather to indicate that it was there that, when they entered the Holy of Holies once a year,q the Lord God would reveal his glory to the high priests—at least, so far as human nature was capable of seeing it.
Why, after commanding the sanctification of the Levites, did he order them to be stripped of all the hair on their bodies?a Hair is a symbol of death, as hair is lifeless, with no sense of pain. But he commands those serving God to have true life and keep nothing lifeless or evil-smelling. The divinely inspired Paul also teaches us this: “I have been crucified with Christ. It is no longer I that live, but Christ lives in me”;b that is, “I have consecrated myself to the power that comes from God.”
Why did he enjoin that the service of the Levites begin at age twenty-five and end at age fifty?a Because at the beginning of life, one does not yet possess a mature discernment of good and evil, and at the end, the body is weaker. So he disqualified both youth and old age, the former because of
The Questions on Numbers me;n dia; to; ajtele;" th'" yuch'", to; de; dia; to; tou' swvmato" ajsqenev".
Tivno" cavrin oujk hjduvnanto ejpitelevsai to; Pavsca oiJ ajkavqartoi ejpi; yuch';/ a Sunh'ptai hJ aijtiva th'/ paraithvsei: wJ" ga;r ajpo; khvdou" o[nte" kaiv tina" tw'n oijkeivwn tafh'/ paradedwkovte", ajkavqartoi kata; th;n tou' novmou diagovreusin h\san. dediovte" toivnun mhv, tou' Pavsca plhrou'nte" th;n ejntolhvn, parabw's i th;n peri; tw'n ajkaqavrtwn keimevnhn kai; ajntinomiva/ peripevswsi, th;n aijtivan to;n nomoqevthn ejdivdaxan. ajllæ oujde; ou|to" ejtovlmhsen ajpokrivnasqai e{w" to;n despovthn hjrwvthse. tauvth/ ga;r th'/ plhmmeleiva/ ∆Ihsou'" oJ tou' Nauh' peripevptwke, pro; th'" ejrwthvsew" tou;" gabawnivta" dexavmeno".b prosevtaxe toivnun oJ despovth" Qeo;" tou;" tw'/ miasmw'/ touvtw/ peripivptonta" h] povrrwqen oijkou'nta" kai; touvtou cavrin th'/ tessareskaidekavth/ tou' prwvtou mhno;" ejpitelevsai to; Pavsca mh; dunamevnou" th'/ tessareskaidekavth/ tou' deutevrou mhno;" ejpitelevsai to; Pavsca:c jEkevleuse de; kai; tou;" proshluvtou" tw'n i[swn metalacei'n: novmo", gavr fhsin, ei|" e[stai uJmi'n∑ kai; tw'/ proshluvtw/ kai; tw'/ aujtovcqoni th'" gh'".d dia; de; touvtwn, tw'n ejqnw'n promhnuvei th;n klh's in.
A [], B, C, = mss. a. Nm .–mmb. Jos .–mmc. Nm .f.mmd. Nm .
Question the immaturity of the soul, the latter because of the weakness of the body.
Why were those who were unclean because of contact with a corpse unable to celebrate the Passover?a The reason is attached to their request for exemption. They were unclean by declaration of the Law, as they were just coming out of mourning after consigning family members to the grave. Since they were afraid that, in carrying out the command regarding Passover, they would transgress the law about the unclean and become ensnared in a conflict between two laws, they explained their case to the lawgiver. Not even he, however, presumed to give a reply until he had consulted the Lord. As you recall, that was precisely the fault committed by Joshua son of Nun, who made a pact with the Gibeonites without asking for guidance.1b The Lord God, then, gave orders that Passover be celebrated on the fourteenth day of the second month by those who had incurred this defilement and those who lived at a distance and were therefore unable to celebrate Passover on the fourteenth day of the first month.c He also commanded that aliens have an equal share in the celebration: “There is to be one law for you, both alien and native.”d In this he foreshadowed the calling of the nations.
. Jos .– recounts how the Gibeonites deceived Joshua into granting them an ill-considered exemption from the ban. Theodoret uses Joshua’s haste as a foil for Moses’ exemplary prudence in pausing to request divine guidance on a difficult legal question.
The Questions on Numbers
||10
Pw'" nohtevon to; shmasiva/ salpiei't e ejn th'/ ejxavrsei uJmw'n: kai; o{tan sunagavghte th;n sunagwghvn, salpiei'te kai; ouj shmasiva;/ a JO pavnsofo" levgei Pau'lo", eja;n mh; eu[shmon savlpigx fwnh;n dw',/ tiv" paraskeuavsetai eij" povlemon; b diaforai; toivnun h\san hjch'", kai; hJ me;n th;n ajnavpaulan, hJ de; th;n oJdoiporivan ejdhvloun: kai; miva me;n hjcou'sa savlpigx ejkavlei tou;" a[rconta", aiJ de; duvo to;n lao;n kai; tou;" a[rconta".c to; mevntoi salpivzein movnoi" ajpenemhvqh toi'" iJereu's in, ejpeidh; tou' Qeou' th;n klh'sin hJ savlpigx ejmhvnue:d tou'to ga;r ejphvgage: eja;n.......ejxevlqhte eij" povlemon ejn th'/ gh'/ uJmw'n pro;" tou;" uJpenantivou", tou;" ajnqesthkovta" uJmi'n, kai; shmanei't e tai'" savlpigxin, kai; ajnamnhsqhvsesqe e[nanti Kurivou, kai; diaswqhvsesqe ajpo; tw'n ejcqrw'n uJmw'n. kai; ejn tai'" hJmevrai" th'" eujfrosuvnh" uJmw'n, kai; ejn tai'" eJortai'" uJmw'n, kai; ejn tai'" neomhnivai" uJmw'n, salpiei'te tai'" savlpigxin ejpi; toi'" oJlokautwvmasi kai; ejpi; tai'" qusivai" tw'n swthrivwn uJmw'n, kai; e[stai uJmi'n ajnavmnhsi" ejnantivon tou' Qeou' uJmw'n: ejgw; Kuvrio" oJ Qeo;" uJmw'n.e ejpeidh; gavr, nomoqetw'n oJ Qeo;" ejn tw'/ Sina'/ o[rei, megivsth/ salpivggwn hjch'/ ta;" ajkoa;" aujtw'n katektuvphse,f th'" ejpifaneiva" aujtou;" ejkeivnh" ajnamimnhvskei dia; th'" tw'n salpivggwn hjch'": o{qen oJ makavrio" Dabi;d melw/dw'n e[fh, salpivsate ejn neomhniva/ savlpiggi, ejn eujshvmw/ hJmevra/ eJorth'" uJmw'n.g Dia; de; touvtwn kai; hJmei'" didaskovmeqa, pa'san ajqroivzonte" tou' laou' th;n sunagwghvn, salpivzein kai; ouj|| shmasiva/: ajshvmw" ga;r dia; tou;" ajmuhvtou" peri; tw'n qeivwn dialegovmeqa musthrivwn. touvtwn de; cwrizomevnwn, safw'" tou;" memuhmevnou" didavskomen.
A [], B, C –51, (inc.) = mss. a. Nm .f.mmb. Cor .mmc. Nm .f.mmd. Nm .mme. Nm .f.mm f. Ex .mmg. Ps .
Question
How are we to understand the verse, “You shall sound an alarm on the trumpet when you move out; when you summon an assembly, you shall sound the trumpet but no alarm”?a Paul in his great wisdom declares, “Unless the trumpet give a clear signal, who will prepare for battle?”b So there were different sounds, one that signaled resting, another traveling. The blast of a single trumpet summoned the leaders, two trumpets the people and the leaders.c The sounding of the trumpet was assigned to the priests alone, because the trumpet blast revealed the call of God.d In fact, he went on, “If you go out to war in your land against adversaries who have risen against you, you shall sound the trumpet, and you will be remembered before the Lord, and you will be saved from your foes. Also on your days of rejoicing, your feasts, and your new moons, you shall sound the trumpets over your holocausts and over your peace-offerings, and they will be for you a reminder before your God. I am the Lord your God.”e Since, in giving the Law on Mount Sinai, God had made a mighty sound of trumpets ring in their ears,f he reminded them of that manifestation through trumpet blasts. Hence, the blessed David sang, “Sound the trumpet on the new moon, on your glorious feast day.”g
Now, from this we gather that we should use a trumpet, but no alarms, when we assemble the whole congregation of the people. When the uninitiated are present, we offer only muted teaching on the holy sacraments, whereas when they have been sent out, we impart explicit instruction to the initiated.1 . In a significant pun, Theodoret plays on two words derived from the root “to signal,” “to signify”: shmasiva/ = “with a sign,” “with an alarm,” and ajshvmw~ = “indistinctly,” “obscurely.” Though far-fetched, this application of Ps . to contem-
The Questions on Numbers
Dia; tiv to;n khdesth;n oJ qei'o" Mwu>sh'", ∆Ioqw;r ojnomavsa" ejn th'/ ∆Exovdw/,a nu'n aujto;n ejkavlese ÔRagouhvl;b Diwvnumo" h\n, wJ" ∆Iakw;b kai; ∆Israhvl,c wJ" Sivmwn Pevtro",d wJ" Qwma'" oJ legovmeno" Divdumo",e wJ" Qaddai'o" oJ kai; Lebbai'o".f touvtou uiJo;" h\n oJ ∆Iwbavb.
Tiv" h\n oJ tou' laou' goggusmov";a To;n th'" oJdoiporiva" ejduscevrainon povnon.
Tivno" e{neken aJmartavnousin eujqu;" ejpavgei ta;" timwriva";a () ∆Arch;n ei\cen oJ novmo". e[dei toivnun th'/ tw'n parabainovntwn
A [], B, C –51, = mss. a. Ex .; .mmb. Nm .mmc. Gn .mmd. Mt .mme. Jn .mm f. Mt . (NT var.) A [], B, C –51, = mss. a. Nm .mm A [], B, C, = mss. a. Nm .mm
Question
Why is it that in Exodus the divinely inspired Moses referred to his father-in-law by the name Jethroa but in this passage called him Reuel?b He had two names, like Jacob and Israel,c Simon Peter,d Thomas known as Didymus,e and Thaddeus also called Lebbaeus.f Hobab was Reuel’s son.1
What was the people’s complaint?a They could not put up with the hardship of travelling.
Why did he immediately impose punishment on the sinners?a () The Law held sway, and the rest had to be brought to their
porary Christian life reflects the exclusion, routine in the fourth and fifth centuries, of the catechumens from full knowledge of doctrine and participation in worship; cf. E. Yarnold, pp. –. . Both the Hebrew and the LXX present both Jethro and Reuel for the name of Moses’ father-in-law. The former appears in Ex . and ., the latter in Ex . and Nm ., the passage that prompts this question. In Theodoret’s text of Mt ., Thaddeus must have been coupled with the alternative name Lebbaeus. In Lk . we find the further variation of “Judas, son of James.” From this inconsistency in the list of the disciples, J. Fitzmyer draws a conclusion (v. on Lk .) that would be the opposite of Theodoret’s: “it is unlikely that the same person had all three names. It is rather an indication that the names of the Twelve were no longer accurately preserved in the early church by the time that Luke and Matthew were writing, and that the group of the Twelve, though important at the outset, gradually lost its significance, even to the extent that people no longer could recall who once constituted the Twelve.”
The Questions on Numbers
timwriva/ swfronivzesqai tou;" loipouv": aJrmovdio" ga;r toi'" ajrcomevnoi" oJ fovbo". sunevzeukto mevntoi th'/ timwriva/ filanqrwpiva: metamelouvmenoi gavr, eujmeneiva" ajphvlauon. aujtivka gou'n tou' qehlavtou puro;" mevro" ti th'" parembolh'" ajnalwvsanto", ei\ta pavntwn sundedramhkovtwn eij" devhsin, h[/thse me;n oJ nomoqevth" th;n a[fesin, parevsce de; tauvthn oJ filavnqrwpo" Kuvrio".b {Oti de; ajnagkaivw" aujtoi'" aiJ timwrivai proshvgonto ta; eJxh'" marturei': eujqu;" gavr, meta; th;n pau'lan th'" timwriva", th'" Aijguvptou th;n mnhvmhn ajnenewvsanto, kai; tw'n krommuvwn, kai; tw'n skorovdwn, kai; tw'n a[llwn, w|n th;n ejpiqumivan th'" gastrimargiva" to; pavqo" ejpuvrseuse.c mavla toivnun eijkovtw" th'/ ejkeivnwn ajcaristiva/ th;n qeivan sunh'ye filotimivan oJ suggrafeuv", ta; peri; tou' mavnna dihghsavmeno" kai; o{ti, ouj movnon a[rtou creivan, ajlla; kai; o[you ejplhvrou:d h[leqon......, gavr fhsin, ejn tw'/ muvlw/, kai; e[tribon ejn th'/ queiva/, kai; h{youn.......ejn th'/ cuvtra/, kai; ejpoivoun.......ejgkrufiva".e jEkeivnwn de; ojlofuromevnwn, calepaivnei me;n oJ despovth" Qeov", dusceraivnei de; oJ profhvth" kai; boa'/ levgwn, i{na tiv ejkavkwsa" to;n qeravpontav sou, kai; dia; tiv oujc eu{rhka cavrin ejnantivon sou, ejpiqei'naiv moi th;n oJrmh;n tou' laou' touvtou ejpæ ejmev; mh; ejgw; ejn gastri; e[labon to;n lao;n tou'ton h] ejgw; e[tekon aujtovn, o{ti levgei" moi, o{t i lavbe aujto;n eij" to;n kovlpon sou, wJsei; lavboi tiqhno;" to;n qhlavzonta, eij" th;n gh'n h}n w[mosa" toi'" patravs in aujtw'n; f dedhvlwke de; dia; touvtwn to; ajtele;" aujtw'n kai; nhpiw'de": qhlavzonti ga;r aujtou;" ajpeivkasen, a[llo me;n oujde;n ejrgavsasqai dunamevnw/, ejkmuza'n de; movnon boulomevnw/
l. h[leqon Sir. Sch. F.M. : h[lhqon (?) J.P. : h[liqon a, a2 , . The form adopted by earlier editors is, like h[li—an orthographical mistake; nevertheless, I have thought it best to leave h[leqon as F.M. reports no attestation of the more standard h[lhqon, and Wevers and Quast (ap. crit. on Nm .), indicate that the form with -e- is attested also by some mss. of the LXX. b. Nm .mmc. Nm .–mmd. Nm .f.mme. Nm .mmf. Nm .f.m
Question senses by the punishment of the transgressors; after all, fear is appropriate for those who are ruled. Nevertheless, kindness was linked with the punishment; on their repenting they enjoyed benevolence. As soon as fire from heaven consumed part of the camp, and everyone ran to beseech him, the lawgiver begged forgiveness, and the kindly Lord granted his request.b As the following events show, there was good reason for the punishments inflicted on them. Right after the punishment had ceased, they recalled Egypt and the onions, garlic, and the rest, for which they longed, their desire inflamed by gluttony.c In fact, the historian quite properly juxtaposed God’s generosity to their ingratitude as he went on to describe the manna and how God met their need not only for bread but also for meat.d As he reports, “They ground it in the mill, crushed it in the mortar, boiled it in the pot, and made cakes.”e But when they lamented their lot, the Lord God became angry, and the prophet so distressed that he cried out, “Why have you treated your servant so badly, and why have I not found grace in your sight, so you impose the burden of this people on me? Did I conceive this people, or did I bear them, that you should say to me, ‘As a wet-nurse takes a suckling child, take them to your bosom, to the land you swore to their ancestors?’”f Now, in this comparison of the people to a nursing child incapable of doing anything else and wanting only to suck milk, he indicated their childish immaturity. As these words were indicative of deep distress—and what follows
The Questions on Numbers
to; gavla. ejpeidh; de; sfovdra h\n ta; rJhvmata dusceraivnonto": kai; ta; eJxh'" ga;r tou'ton e[cei to;n nou'n: didavsketai para; tou' despovtou Qeou' wJ", oujk ajnqrwpivnh/ dunavmei, qeiva/ de; cavriti to;n lao;n kuberna'/: e[fh ga;r pro;" aujtovn, sunavgagev moi eJbdomhvkonta a[ndra" ajpo; tw'n presbutevrwn ∆Israhvl, ou}" aujto;" oi\da" o{ti aujtoiv eijs i presbuvt eroi tou' laou' kai; grammatei'" aujtw'n, kai; a[xei" aujtou;" eij" th;n skhnh;n tou' marturivou, kai; sthvsontai ejkei' meta; sou'. kai; katabhvsomai, kai; lalhvsw ejkei' meta; sou', kai; ajfelw' ajpo; tou' pneuvmato" tou' ejpi; soi; kai; ejpiqhvsw ejpæ aujtouv". kai; sunantilhvyontai meta; sou' th;n oJrmh;n tou' laou' touvtou, kai; oujk oi[sei" aujtou;" su; movno".g () Memavqhke de; dia; touvtwn tw'n lovgwn oJ nomoqevth" wJ" ajpocrw'san e[labe th'/ oijkonomiva/ th;n cavrin. dia; tou'to ei\pen, ajfelw' ajpo; tou' pneuvmato", tou' ejpi; soiv: ouj gavr, spanivzwn eJtevra" dunavmew" h] cavrito", tou'to e[fh, ajllæ ejkei'non didavskwn wJ" eijlhvfei duvnamin ajrkou'san th'/ creiva./ o{ti dev, kai; toi'" eJbdomhvkonta douv", oujk ejmeivwse touvtou th;n cavrin ta; pravgmata marturei': ta; aujta; ga;r kai; oijkonomw'n kai; qaumatourgw'n dietevlei a} kai; provteron ejpetevlei.h w{sper ga;r ejk mia'" qruallivdo" muriva" ti" ejxavptwn, ou[te tauvthn meioi', kajkeivnai" metadivdwsi tou' fwtov", ou{tw" oJ tw'n o{lwn Qeo;" th'" touvtou cavrito" toi'" eJbdomhvkonta metadidouv", th;n touvtw/ doqei'san oujk hjlavttwse cavrin. tou'to kai; nu'n oJrw'men ginovmenon: pollai; ga;r ajnqrwvpwn muriavde", uJpo; iJerevw" eJno;" baptizovmenai kai; th;n qeivan decovmenai dwreavn, ouj smikruvnousi tou' iJerevw" th;n cavrin, kai; pavmpolloi para; tw'n ajrcierevwn ceirotonouvmenoi kai; th;n iJeratikh;n ajxivan decovmenoi, tou' ceirotonou'nto" oujk ejlattou'si th;n dwreavn. memartuvrhke mevntoi oJ despovth" th'/ tou' qeravponto" yhvfw/: e[fh ga;r aujtw',/ e[klexai ou}" oi\da".
g. Nm .f.mmh. V., e.g., Nm .–.
Question has the same sense—he learned from the Lord God that it was not by human ability but by divine grace that he governed the people. Indeed, God said to him, “Assemble for me seventy men from the elders of Israel, whom you know to be elders of the people and their scribes, and bring them into the tabernacle of witness. They will stand there with you, and I shall come down and talk with you there, and I shall take some of the spirit that is on you and put it on them. They will bear some of the burden of this people along with you, and you will not have to bear them alone.”g
() From these words the lawgiver learned that he had received grace sufficient for his task. This is why God had said, “I shall take some of the spirit that is on you.” God spoke thus not because he lacked more might or grace, but to let Moses know that he had received as much power as he needed. Now, the sequence of events confirms that, by giving some to the seventy, God had not diminished Moses’ grace, for he continued to perform the same functions and work wonders as he had done before.h Just as, from a single taper, one can light countless others and, without diminishing it, share its light with the rest, so the God of the universe shared Moses’ grace with the seventy without lessening the grace that had already been granted to him. We see this happening even today when countless people are baptized by one priest and receive the divine gift without diminishing the priest’s grace, and great numbers are appointed by the high priests and receive priestly office without lessening the gift of the man who appointed them.1 Note that the Lord endorsed his servant’s choice when he told him to choose “those you know.”
. V. the discussion of this passage in sec. of the “Introduction to Theodoret’ s Life and Works.”
The Questions on Numbers
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Tiv dhv pote, tou' Qeou' dwvsein uJposcomevnou kreva, oJ profhvth" ajmfevballen;a jEpeidhv, ouj movnon profhvth", ajlla; kai; a[nqrwpo" h\n. ejdidavcqh de; para; tou' despovtou Qeou' mh; ejndoiavzein, uJpiscnou|mevnou Qeou': e[fh ga;r pro;" aujtovn, mh; hJ cei;r Kurivou oujk ejxarkevsei; h[dh gnwvsh/ eij ejpikatalhvyetaiv se oJ lovgo" mou h] ou[.b uJpiscnouvmeno" mevntoi dwvsein, th'/ filotimiva/ timwrivan sunh'yen: eijpw;n ga;r o{ti e{w" mhno;".......favgesqe kreva|| e{w" a]n ejxevlqh/ ejk tw'n mukthvrwn uJmw'n, ejphvgage, kai; e[stai uJmi'n eij" colevran c h[, wJ" oJ Suvmmaco", eij" ajpeyivan: hJ ga;r ajdhfagiva th;n novson ejphvgage, kai; polloi'" to;n qavnaton hJ qehvlato" plhghv.d dio; kai; oJ qei'o" ejphvgage Dabivd, e[t i th'" brwvsew" ou[sh" ejn tw'/ stovmati aujtw'n, kai; ojrgh; tou' Qeou' ajnevbh ejpæ aujtou;" kai; ajpevkteinen ejn toi'" pleivosin aujtw'n.e eijkovtw" toivnun oJ pavnsofo" parainei' Pau'lo", mh; poiei'sqe th'" sarko;" provnoian eij" ejpiqumivan.f
Tivno" cavrin, eujqu;" me;n problhqevnte", oiJ eJbdomhvkonta proefhvteusan, meta; de; tau'ta, oujkevti;a O { ti, ouj profhteiva" cavrin, ajllæ oijkonomiva" aujtou;" proujbavleto. tw'n de; tou' pneuvmato" carismavtwn kai; tou'to: o{qen oJ makavrio" Pau'lo" toi'" ajpostovloi", kai; toi'" profhvtai",
A [], (inc.) , C, (inc.) = mss. a. Nm .f.mmb. Nm .mmc. Nm .mmd. Nm .mme. Ps .f.mm f. Rom .mm A [], B –14, C, = mss. a. Nm .mm
Question
Why did the prophet express doubt when God promised to provide meat?a Because he was not only a prophet but also a human being. But he was taught by the Lord God not to waver when God made a promise. In fact, God said to him, “Surely the Lord’s hand will not fail to provide enough? Now you will know whether my word will or will not overtake you.”b Yet after promising to give the meat, God joined punishment to generosity. Having said, “You will eat meat for a month until it comes out of your nostrils,” he added, “It will nauseate you,”c or, as Symmachus puts it, “it will make you sick to your stomach.” Overindulgence, in fact, brought on illness, and the heaven-sent disease killed many.d Hence, in his account, the divinely inspired David added, “While the food was still in their mouths, God’s wrath arose against them and killed great numbers of them.”e So Paul, in his great wisdom, rightly advised, “Make no provision for the flesh, to gratify its desires.”f
Why did the seventy prophesy immediately after being appointed but never again?a Because he appointed them not for prophecy but for administration, which is another of the Spirit’s charisms. Thus, along with apostleship, prophecy, teaching, and gifts of healing, St. Paul includ-
The Questions on Numbers kai; toi'" didaskavloi", kai; toi'" carivsmasi tw'n ijamavtwn ta;" ajntilhvyei" kai; kubernhvsei" sunevtaxe.b touvtou oiJ eJbdomhvkonta tou' carivsmato" hjxiwvqhsan. i{na de; dh'loi gevnwntai tw'/ law'/ o{ti dh; th'" qeiva" ajphvlausan dwrea'", eujquv" tina prohgovreusan.
jElda;d kai; Mwda;d tiv dhv pote proefhvteusan, mh; sunariqmhqevnte" toi'" eJbdomhvkonta;a Eijko;" aujtou;" i[sou" ei\nai th;n ajxivan toi'" eJbdomhvkonta kai; touvtou cavrin ajpolau'sai th'" dwrea'". aijnivttetai de; oJ lovgo" o{ti pollavki" tou;" ajdokivmou" para; ajnqrwvpoi" nomizomevnou" dokivmou" oi\den oJ ta; kekrummevna ginwvskwn.b ou{tw" ejpi; tou' Kornhlivou prou[labe th;n tw'n ajnqrwvpwn diakonivan hJ qeiva filotimiva: pro; ga;r tou' baptivsmato" e[dwken aujtw'/ th;n cavrin tou' pneuvmato".c jEdeivcqh de; kajntau'qa tou' nomoqevtou to; a[fqonon. tou' ga;r ∆Ihsou' eijrhkovto", Kuvrie Mwu>sh', kwvluson aujtouv", uJpolabw;n e[fh, mh; zhloi'" suv moi; kai; tiv" a]n dwvh / pavnta to;n lao;n Kurivou profhvta", o{tan dw'/ Kuvrio" to; pneu'ma aujtou' ejpæ aujtouv"; d kai; oJ paneuvfhmo" de; ∆Ihsou'", ouj tou' fqovnou to; pavqo" ejdevxato, ajllæ aujqavdeian kai; turannivda to; pra'gma nomivsa", toi'sde toi'" lovgoi" ejcrhvsato. o{ti ga;r touvtou tou' pavqou" ejleuvqero" h\n oJ e[paino" marturei': ou{tw ga;r e[fh: kai; ajpokriqei;" ∆Ihsou'" oJ tou' Nauh', oJ paresthkw;" Mwu>sh'/, oJ ejklektov", ei\pen, Kuvrie Mwu>sh', kwvluson aujtouv".e
b. Cor . A [], B –14, C, = mss. a. Nm .f.mmb. Cf. Mt ., .mmc. Acts .–mmd. Nm .f.mm e. Nm .
Question xx ed assistance and leadership.b This is the charism that was accorded to the seventy. It was only so that the people would realize that they had received the divine gift that they immediately spoke in prophecy.
Why did Eldad and Medad prophesy though they were not numbered among the seventy?a They were probably just as worthy as the seventy and therefore received the gift. This story hints that he who knows what is hidden often esteems those disesteemed among men.b Similarly, in the case of Cornelius, divine generosity anticipated human intervention and conferred the grace of the Spirit before baptism.c Here as well, the ungrudging attitude of the lawgiver was revealed. When Joshua said, “My lord Moses, stop them,” he replied, “Surely you are not jealous for me? I wish someone would make all the Lord’s people prophets when the Lord puts his spirit on them.”d Not that the admirable Joshua had contracted the vice of envy. He spoke these words in the belief that Eldad and Medad were boldly plotting rebellion. In fact, the complimentary description confirms that he was free of this vice. It reads as follows: “Joshua son of Nun, chosen to assist Moses, said, ‘My lord Moses, stop them.’”e
The Questions on Numbers
Tivna crh; noh'sai th;n aijqiovpissan gunai'ka, h}n e[labe Mwu>sh'";a () Ij wvshpo" me;n ei\pen wJ", hJnivka ejn toi'" basileivoi" ejtrevfeto, strathgo;" eij" to;n kata; aijqiovpwn ceirotonhqei;" povlemon, ei\ta nikhvsa", hjgavgeto tou' basilevw" ejkeivnou th;n qugatevra. ∆Apolinavrio" de; mu'qon ajnevplase pollw'/ muqwdevsteron touvtou: e[fh gavr, meta; th;n Sepfwvran, a[llhn aujto;n aijqiovpissan gh'mai i{na, fhsiv, gevnhtai tuvpo" tou' despovtou Cristou', o{", meta; th;n ijsrahli'tin, th;n ejx ejqnw'n ejkklhsivan ejmnhvsteusen. ajlla; kai; hJ Sepfwvra ajllovfulo" h\n. to; toivnun plavttein muvqou", ouj tou' qeivou pneuvmato", ajlla; tou' ejnantivou. Tosauvth" ga;r aJgneiva" meta; th;n klh's in oJ nomoqevth" ejfrovntisen o{ti kai; th;n Sepfwvran katevlipen, eij" Ai[gupton eijsiwvn. meta; de; th;n ejkei'qen e[xodon, ajfivketo pro;" aujto;n oJ khdesthv", a[gwn ejkeivnhn meta; tw'n paidivwn, kai; prostevqeiken o{ti meta; th;n a[fesin h[gagen aujthvn.b th;n Sepfwvran toivnun wjnovmasen aijqiovpissan: to; ga;r Saba; e[qno" aijqiopikovn ejstin: oJ ga;r eujaggelisthv" fhsin, basivlissa aijqiovpwn ajnasthvsetai kai; katakrinei' th;n genea;n tauvthn,c ajllæ hJ tw'n basileiw'n iJstoriva basivlissan Saba; proshgovreuse tauvthn.d Saba; de; kalei'tai tw'n oJmhritw'n to; e[qno": touvtoi" oiJ madihnai'oi pelavzousin.e () jEpeidh; toivnun oJ ∆Aarw;n ijsrahli'tin hjgavgeto,f ajllovfulon de; oJ Mwu>sh'", mikroyuciva" genomevnh", tauvthn aujtw'/ th;n loidorivan proshvnegkan. kai; marturei' de; th'/ teleiotavth/ ajreth'/ tou' nomoqevtou tw'n ajdelfw'n hJ paroiniva: ajporhvsante" ga;r dhlonovti kathgoriva" eJtevra", th'" gunaiko;" aujtw'/ to;n yovgon ejphvnegkan. marturei' dev mou tw'/ lovgw/ kai; hJ yh'fo" tou'
A [], (inc.) , C, = mss. a. Nm .mmb. Ex .mmc. Mt .; Lk .mmd. Kgs .mme. Hab .mm f. Ex .mm
Question xx
With whom should we identify the Ethiopian woman that Moses married?a () According to Josephus, while Moses was dwelling in the palace, he was appointed commander in a war against the Ethiopians and, after defeating them, married the daughter of their king. Apollinaris concocted an even more implausible tale, claiming that, after Zipporah, he married another woman, an Ethiopian, so as to become a type of Christ the Lord, who, after the Israelite church, espoused the church of the nations. But Zipporah, too, was a foreigner. As you can see, the spinning of mythological tales shows the influence not of the divine Spirit but of the Enemy. In fact, after his calling, the lawgiver was so concerned for his purity that he left Zipporah behind when he went into Egypt. After the Exodus, however, his father-in-law came to him with her and the children, and as Scripture adds, “He brought her after her dismissal.”b So it was Zipporah who is referred to as the Ethiopian woman, for Sheba is an Ethiopian nation. As the evangelist says, “The queen of Ethiopia will rise up and condemn this generation.”c In the narrative of Kings, however, she is called “the queen of Sheba.”d And the name “Sheba” is applied to the Homeritae, whose land borders on that of the Midianites.1e () Since Aaron had married an Israelite,f but Moses a foreigner, they brought this reproach against Moses out of sheer pettiness. Now, the folly of his family confirms the lawgiver’s perfect virtue. Obviously lacking other grounds for criticism, they blamed him for his wife. This explanation of mine can claim the backing of the judge of perfect righteousness: “If there is a prophet among you, I . Perhaps on the basis of Is ., Josephus (AJ .) had identified Sheba as “the royal city,” i.e., capital, of Ethiopia; v. J.L. McKenzie (“Sheba,” Dict., p. ) for the general modern opinion identifying Sheba with a region “in the SW corner of
The Questions on Numbers dikaiotavtou kritou': e[fh gavr, eja;n gevnhtai profhvth" uJmi'n.......ejn oJravmati aujtw'/ gnwsqhvsomai kai; ejn u{pnw/ aujtw'/ lalhvsw. oujc ou{tw" wJ" oJ qeravpwn mou Mwu>sh'": ejn o{lw/ tw'/ oi[kw/ mou pistov" ejsti: stovma kata; stovma lalhvsw aujtw'/, ejn ei[dei kai; ouj diæ aijnigmavtwn, kai; |th;n dovxan Kurivou ei\de. kai; dia; tiv oujk ejfobhvqhte katalalh'sai kata; tou' qeravpontov" mou Mwu>sh`; g Alhqh; j " a[ra oJ lovgo" ejkei'no", oJ favskwn, ejmoi; ejkdivkhsi", ejgw; ajntapodwvsw, levgei Kuvrio".h didaskovmeqa gavr, kai; dia; touvtwn kai; diæ ejkeivnwn, mh; ajmuvnesqai tou;" ajdikou'nta", ajlla; th;n qeivan yh'fon prosmevnein, mavla tw'n ajdikoumevnwn promhqoumevnhn w{sper ajmevlei kai; tovte, Mwu>sh' sigw'nto", th'/ Maria;m th;n levpran ejphvnegken.
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Tiv dhv pote, tw'n duvo leloidorhkovtwn, ejkeivnh divka" e[tise movnh;a Prw'ton ejpeidh; mei'zon h\n th'" gunaiko;" to; plhmmevlhma: tw'/ a[rreni ga;r kai; hJ fuvs i" kai; oJ novmo" uJpotavttei to; qh'lu. e[peita ei\cev tina metrivan suggnwvmhn oJ ∆Aarwvn, kai; wJ" tw'/ crovnw/ presbuvtero" kai; wJ" ajrcierwsuvnh" hjxiwmevno". pro;" de; touvtoi", ejpeidh; ajkavqarto" oJ lepro;" ejdovkei ei\nai kata; to;n novmon, rJizv a de; tw'n iJerevwn kai; krhpi;" h\n oJ ∆Aarwvn, i{na mh; eij" a{pan diabh'/ to; gevno" to; o[neido", th;n i[shn oujk ejphvgagen aujtw'/ timwrivan, ajlla; dia; th'" ajdelfh'" ejfovbhsen oJmou' kai; ejpaivdeusen. ou{tw ga;r aujto;n to; pavqo" hjnivasen o{ti pro; th'" tou'to dexamevnh" aujto;" to;n hjdikhmevnon iJkevteuse lu'sai th'/ presbeiva/ th;n sumforavn. oJ de; oujk hjmevlhsen ajllæ aujtivka th;n iJkethrivan proshvnegken. ei\ta oJ filavnqrwpo" ejdivdaxe Kuvrio" g. Nm .–mmh. Rom .; Heb .; Dt . A [], B, C –1, = mss. a. Nm .mm
Question shall make myself known to him in a vision and shall speak to him in a dream. Not so is my servant Moses, who is faithful in all my house. With him I shall speak face to face, directly, and not in riddles; he has seen the glory of God. So why were you not afraid to malign my servant Moses?”g Indeed that verse is true, which says, “Vengeance is mine; I shall repay, says the Lord.”h We learn from this and from the passage cited above not to take vengeance on those who wrong us but to await the divine verdict, which takes good care of the wronged, just as in the case in point when it inflicted leprosy on Miriam while Moses kept silence.
Why is it that, though both Aaron and Miriam had reviled him, Miriam alone paid the penalty?a First, because the woman’s trespass was greater. After all, both nature and the Law subject the female to the male. Second, Aaron had some measure of excuse, since he was both the elder and the one who had been honored with the office of high priest. In addition, since the leper was reckoned unclean by the Law, and Aaron was the root and foundation of the priests, God did not exact equal retribution from him to prevent the shame from passing to the whole race; instead he frightened and, at the same time, admonished him through his sister. In fact, her affliction so distressed Aaron that, on behalf of the woman who had received the punishment, he personally begged the man they had wronged to intercede for a remedy for this calamity. And Moses did not ignore him but the Arabian peninsula,” i.e. in present-day Yemen. Theodoret, who realizes that Sheba is a region, rather than a city, probably draws on Habakkuk (.), a text on which he had already commented, for the erroneous information that Midian and Ethiopia were neighbors. Theodoret here defends the exemplarity of Moses by denying that he could have contracted a second marriage.
The Questions on Numbers wJ", ouj dikastikw'" aujthvn, ajlla; patrikw'" ejpaivdeusen: e[fh gavr, eij oJ path;r aujth'" ejmptuvwn ejnevptusen eij" to; provswpon aujth'", oujk ejntraphvsetai; eJpta; hJmevra" ajforisqhvsetai e[xw th'" parembolh'" kai; meta; tau'ta eijseleuvsetai.b sunevzeuktai de; kai; timh; th'/ ajtimiva/: oujk ajph're ga;r oJ lao;" e{w" ajphllavgh tou' pavqou".
Tivno" cavrin kataskovpou" ajpostalh'nai prosevtaxen;a I{ na promaqovnte" th'" gh'" th;n eujkarpivan, ejpiqumhvswsi metalacei'n tw'n ejpainoumevnwn karpw'n: ojknou'nte" de; kai; ojklavzonte", mhdemivan e[cwsi paraivthsin, kolazovmenoi.
Tiv dhv pote to;n AuJshvn, hJnivka katavskopon e[pempen, ejkavlesen ∆Ihsou'n; a O { ti tuvpo" h\n tou' ajlhqinou' ∆Ihsou', o}" to; tw'n kataskovpwn ejmimhvsato sch'ma, th;n hJmetevran oijkonomw'n swthrivan. kaqavper ga;r oiJ katavskopoi tw'/ tw'n ejqnw'n ejkeivnwn a} kataskopou's i kai; schvmati kevcrhntai kai; fwnh'/, ou{tw" oJ Qeo;" lovgo", th;n ajnqrwpeivan periqevmeno" fuvs in kai; th'/ tauvth" glwvtth/ crhsavmeno", th;n hJmetevran wj/konovmhse swthrivan.
b. Nm . A [], B, C, = mss. a. Nm .– A [], B –24, C, = mss. a. Nm .
Question immediately offered supplication. Then the loving Lord explained that he had chastised her, not as a judge, but as a father, saying, “If her father had spat in her face, would she not be covered in confusion? She is to be barred from the camp for seven days, and after that she will return.”b Respect was mingled with disrepute; the people did not move on until she was rid of her affliction.
Why did God order the sending of spies?a So that when the people had learned of the fertility of the land and heard the praises of its fruits, they would desire to have a share in them. Or, if they hung back in hesitation, so they would have no grounds of excuse when they were punished.
Why did Moses call Hosea “Joshua” when he sent him out to spy?a Because he was a type of the true Joshua, who, to secure our salvation, imitated the disguise of the spies. As spies adopt the dress and language of the nations on which they are spying, so God the Word clad himself in human nature and adopted human language to secure our salvation.1
. Theodoret was not aware that the Hebrew name, represented in Greek as ∆Ihsou'~ (= both “Joshua” and “Jesus” in English), appears in the variant forms Yehoshua, Yeshua, and Hoshea. The figurative analogy of this passage fails to give adequate expression to the true humanity of Christ.
The Questions on Numbers
Tivna levgei genea;n ∆Enavk; a O j nomastovtato" ou|to" h\n kai; poluqruvllhto", wJ" eijkov", dia; to; tou' swvmato" mevgeqo". kai; to; gevno" de; pavntw" tw'/ progovnw/ ejwkv/ ei.
Tiv ejstin ejmplhvsei hJ dovxa Kurivou pa'san th;n gh'n; a
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Prolevgei th;n ijoudaivwn ajpobolh;n kai; th'" oijkoumevnh" th;n swthrivan kai; o{rkon th'/ prorrhvsei prostivqhsi: zw', gavr fhsin, ejgwv, kai; zh'/ to; o[nomav mou, kai; ejmplhvsei hJ dovxa Kurivou pa'san th;n gh'n,b kata; de; tou;" a[llou" eJrmhneutav", o{ti ejmplhvsei pa'san th;n gh'n hJ dovxa Kurivou. ei\ta ejkfevrei th;n yh'fon kata; tw'n ajriqmhqevntwn aJpavntwn, plh;n Cale;b uiJou' ∆Iefwnh' kai; ∆Ihsou' uiJou' Nauh', oi} pro;" th'/ ajlhqeiva/ tw'n mhnumavtwn th;n eujsebh' paraivnesin proshvnegkan tw'/ law'/. tauvth/ mevntoi parabalei'n proshvkei th'/ ajpofavsei th;n ejn toi'" eujaggelivoi" eijrhmevnhn: ajrqhvsetai ajfæ uJmw'n hJ basileiva.......kai; doqhvsetai e[qnei poiou'nti tou;" karpou;" aujth'":c tuvpo" ga;r tw'n me;n hjpisthkovtwn ijoudaivwn oiJ ejn th'/ ejrhvmw/ pep||twkovte" diæ ajpistivan, tw'n de; pepisteukovtwn ejqnw'n oiJ ajperivtmhtoi pai'de", oiJ ajntæ ejkeivnwn dia; ∆Ihsou' th;n gh'n ajpeilhfovte", th;n toi'" progovnoi" ejphggelmevnhn.
A [], B –24, C, = mss. a. Nm . c (inc.) [], , a2 , B –24, C, * = mss. a. Nm .mmb. Nm .mmc. Mt .
Question
Who are meant by “the descendants of Anak”?a This Anak was a very famous man and, so it seems, renowned for his great stature. His descendants were just like their ancestor.1
What is the meaning of “The glory of the Lord will fill the whole earth”?a Foretelling the rejection of the Jews and the salvation of the world, he complemented his prophecy with an oath, “As I live, and my name lives, the glory of the Lord will fill the whole earth.”b The other translators offer: “There will fill the whole earth the glory of the Lord.” He then delivered his sentence on all who were counted, except Caleb son of Jephunneh and Joshua son of Nun, who not only reported the truth but also urged the people to dutiful obedience. Of course, we should, compare with this the verdict stated in the Gospels: “The kingdom will be taken away from you and given to a nation that produces its fruits.”c Those who died in the desert because of their unbelief were a type of the Jews who have refused to believe, whereas their uncircumcised children, who in their place under Joshua’s leadership reached the land promised to their forbears, were a type of the gentiles who have believed.
. The LXX version of Nm . (= MT) only mentions, but does not describe, the sons of Anak, and v. (= v. MT) contains nothing to represent the Hebrew clause relating the Anakites to the gigantic Nephilim of Gn .. Since Theodoret characterizes the Anakim as giants, his Greek translation may have offered a more complete rendition of Nm . MT.
The Questions on Numbers
Tiv dhv pote peri; tw'n aujtw'n qusiw'n polla; nenomoqevthken;a I{ na th'/ suneceiva/ th'" nomoqesiva" pagivan tw'n novmwn th;n mnhvmhn ejrgavshtai.
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Tiv ejsti yuch; h{t i" poihvsei ejn ceiri; uJperhfanivan; a Peri; tw'n ajkousivw" hJmarthkovtwn nomoqethvsa" oJpoivan crh; qusivan prosenegkei'n, kai; peri; tw'n eJkousivw" hJmarthkovtwn nomoqetei'. diavfora de; ta; aJmarthvmata: oiJ me;n ga;r ouj fevrousi|| dia; th;n th'" yuch'" ajsqevneian th;n tw'n paqw'n ejpanavstasin kai; ejndidovnte" hJttw'ntai: oiJ de; kai; ejx eJtevra" peristavsew" aJmarthvmasi peripivptousin. eijsi; de; oi} kai; katafronhtikw'" peri; tou;" qeivou" diavkeintai novmou": touvtou" ejx uJperhfaniva" aJmartavnein e[fh, wJ" eJkovnta" tw'n novmwn katafronou'nta". to;n toiou'ton ejxaleifqhvsesqai e[fh kai; th;n aijtivan ejphvgagen: o{t i to; rJh'ma Kurivou ejfauvlise kai; ta;" ejntola;" aujtou' dieskevdasen, ejktrivyei ejktribhvsetai hJ yuch; ejkeivnh:.......aJmartiva ga;r aujth'" ejn aujth'/.b oJ me;n gavr, diæ ajsqevneian hJttwvmeno" tw'n paqw'n, ei\ta stevnwn kai; ojdurovmeno", e[cei tina; gou'n smikra;n suggnwvmhn: oJ dev, ta; ponhra; ajspazovmeno" kai; tw'n qeivwn katafronw'n ejntolw'n, pavsh" ajpologiva" ejstevrhtai.
A–6 [], B –24, C, = mss. a. Nm .–; v., e.g., Ezek .–, , –; Ex .–; Lv .– A–6 [], B –24, C, (twice) (inc.) = mss. a. Nm .mmb. Nm .
Question
Why did he legislate so many times regarding the same sacrifices?a To establish a firm memory of the laws through the repetition of the legislation.1
What is the meaning of “Whoever acts high-handedly”?a After laying down the law regarding the kind of sacrifice to be offered for involuntary sins, he legislated also for voluntary sinners. Sins are of different kinds. There are weak-willed people, who yield and are overcome, because they cannot withstand the rebellion of their passions; others fall into sin as a result of different circumstances. But there are also people who adopt an attitude of scorn toward God’s laws. These are said to sin through high-handedness, since they deliberately scorn his laws. He ordained that such a person be exterminated and gave the reason as well: “Because he despised the word of the Lord and disregarded his commandments, he shall be utterly crushed; his sin is upon him.”b While someone who has succumbed to his passions through weakness and then heaves sighs of compunction has at least some slight ground for pardon, anyone who embraces wickedness and scorns the commandments of God is stripped of all defense.1
. To account for the repetition in Nm of cultic regulations given elsewhere, Theodoret propounds the idea of God’s gradual education of the chosen people. In contrast, the modern commentator C.E. L’Heureux (.–) regards this repetition as a sign of a later priestly redaction. . Again Theodoret seizes the opportunity to distinguish indeliberate faults from those for which one is really accountable.
The Questions on Numbers
Dia; tiv to;n ejn tw'/ sabbavtw/ sullevxanta xuvla kataleusqh'nai prosevtaxen;a W J " prw'ton tou'ton parabebhkovta to;n novmon i{na mh; gevnhtai paranomiva" ajrcevtupon: hJ ga;r touvtou timwriva devo" ejnevqhken a{pasin.
Tiv dhv pote prosevtaxen aujtoi'" oJ Qeo;" toi'" kraspevdoi" tw'n iJmativwn klw'sma uJakivnqinon ejpiqei'nai;a To; uJakivnqinon klw'sma tou' oujranou' mimei'tai th;n crovan. ajnemivmnhske toivnun aujtou;" tou' nomoqevtou, o}" plhroi' me;n ta; pavnta, oijkei'n de; dokei' to;n oujranovn: oJ oujranov", gavr fhsi, tou' oujranou' tw'/ Kurivw/:b kaiv, oJ katoikw'n ejn oujranoi'" ejkgelavsetai aujtouv".c tou'to de; kai; oJ novmo" didavskei: o[yesqe, gavr fhsi, ta; kravspeda kai; ajnamnhsqhvsesqe pavsa" ta;" ejntola;" Kurivou poih'sai aujta;" kai; ouj diastrafhvsesqe ojpivsw tw'n dianoiw'n uJmw'n kai;.......tw'n ojfqalmw'n......, ejn oi|" uJmei'" ejkporneuvete ojpivsw aujtw'n.d
A–6 [], B –24, C, = mss. a. Nm .– A–6 [], B, C, = mss. a. Nm .mmb. Ps .mmc. Ps .mmd. Nm .
Question
Why did he ordain the stoning of the man who was gathering wood on the Sabbath?a To prevent him from becoming a model of lawlessness, as he was the first to transgress the law. His punishment instilled fear in everyone else.
Why did God order them to put blue tassels on the hems of their garments?a The blue tassel reproduces the color of the sky, so it reminded them of the Lawgiver, who, though he fills all things, seems to dwell in heaven. As Scripture says, “The heaven of heaven is the Lord’s”;b and “He who dwells in the heavens will mock them.”c Now, this law teaches the same thing: “You will see the hem and remember all the commandments of the Lord so as to do them and will not turn to follow your thoughts and eyes, with which you play the whore.”d
The Questions on Numbers
To; mevntoi Kore; stasiavsai kata; tou' nomoqevtou e[cei tina; lovgon: ejk ga;r th'" leuitikh'" uJph'rce fulh'": Daqa;n dev, kai; ∆Abeirwvn, kai; ∆Eliavb, ejk tou' ÔRoubh;n to; gevno" katavgonte", poivan e[cousi th'" stavsew" ajformhvn;a Prwtovtoko" h\n oJ ÔRoubhvn, kai; wj/hqv hsan prwtotovkoi" th;n iJerwsuvnhn aJrmovttein kai; oujk ejskovphsan wJ" oJ provgono" aujtw'n tw'n prwtotokivwn dia; th;n paranomivan ejxevpesen.b
Tiv ejsti mh; provsch/" eij" th;n qusivan aujtw'n; a Agw; j n peri; th'" iJerwsuvnh" ejgivneto, kai; e[mellon kai; ou|toi kajkei'noi prosfevrein qumivama: krith'/ de; ejcrw'nto tw'/ despovth/ Qew'/.b ajqumhvsa" toivnun oJ profhvth" dia; tou;" th'" stavsew" ajrchgouv", iJkevteue to;n krith;n mh; devxasqai to; paranovmw" uJpo; tw'n stasiastw'n prosferovmenon kai; eij" marturivan aujto;n th'" oijkeiva" ejpieikeiva" kalei': mh; provsch/", gavr fhsin, eij" qusivan aujtw'n: oujk ejpiquvmhma oujdeno;" aujtw'n ei[lhfa oujde; ejkavkwsa oujdevna aujtw'n.c e[rgw/ de; th;n marturivan ejbebaivwsen oJ krithv": ajposcivsqhte, gavr fhsin, ejk mevsou th'" sunagwgh'" tauvth", kai; ejxanalwvsw aujtou;" eij" a{pax.d dedhvlwke de; pavlin oJ paneuvfhmo" Mwu>sh'" th;n oijkeivan praovthta.e prokulindouvmeno" ga;r tou' kritou' ejbova, oJ Qeo;" tw'n pneumavtwn kai; pavsh" sarkov", eij a[nqrwpo" ei|" h{marten, ejpi; pa'san th;n sunagwgh;n hJ ojrgh;
A–6 [], B, C, = mss. a. Nm .f.mmb. Gn .f. A–6 [], (twice) , C, = mss. a. Nm .mmb. Nm .–mmc. Nm .mmd. Nm .mm e. Cf., e.g., Nm .–.mm
Question
Though Korah, being a member of the levitical tribe, had some reasonable grounds to revolt against the lawgiver, what pretext for revolt did Dathan, Abiram, and Eliab have, descended as they were, from Reuben?a Reuben was the firstborn, and they thought that the priesthood belonged to the firstborn. They did not consider that their ancestor had forfeited his rights by his lawlessness.1b
What is the meaning of “Pay no attention to their sacrifice”?a There was a contest for the priesthood: both sides would offer incense and invoke the Lord God as judge.b Losing heart at the leaders’ revolt, the prophet implored the judge not to accept the rebels’ unlawful offering and called on him as a witness of his own fairness: “Pay no attention to their sacrifice; I have taken nothing they desired nor harmed any of them.”c The Judge confirmed his witness with action: “Separate yourselves from the midst of this congregation, and I shall consume them once and for all.”d Then Moses, excellent man that he was, yet again gave proof of that gentleness for which he was known;e throwing himself down before the Judge he cried out, “God of the spirits and of all flesh, if a single person has sinned, will the wrath of the Lord fall on the whole congregation?”f
. With the precision typical of an Antiochene exegete, Theodoret notes a discrepancy in this story, which interweaves into one two originally distinct narratives: the first concerning the Levite Korah and the second the Reubenites Dathan and Abiram, who are said to have contested the priestly authority of Moses and Aaron; cf. C.E. L’Heureux on .–.
The Questions on Numbers Kurivou; f dexavmeno" de; oJ filavnqrwpo" Kuvrio" th;n tou' qeravponto" iJketeivan, tw'n me;n stasiastw'n ajpokriqh'nai keleuvei tou;" a[llou",g ch'nai de; neuvsa" th'/ gh',/ aujtavndrou" ta;" skhna;" uJpobrucivou" ajpevfhne,h kai; oiJ dia; mevsh" qalavtth" oJdeuvsante" ejn th'/ gh'/ katepovqhsan. rJadv/ ion ga;r tw'/ poihth'/ kai; xhra;n oJdo;n ejn th'/ qalavtth/ dhmiourgei'n kai; th'/ gh'/ pavlin eij" timwrivan ajnti; qalavtth" kecrh'sqai: toi'" me;n ga;r aijguptivoi" to;n diæ u{dato" ejphvgagen o[leqron, to;n de; Daqavn, kai; ∆Abeirwvn, kai; tou;" a[llou" toi'" th'" gh'" sunekavluye kuvmasi. touvtou" me;n ou\n zw'nta" tw'/ a{/dh/ parevpemye, tou' de; Kore; th;n sunagwgh;n puri; kathnavlwsen.i
Dia; tiv prosevtaxen oJ Qeo;" ta; tw'n stasiastw'n purei'a tw'/ qusiasthrivw/ genevsqai perivqema;a () Eij" e[legcon tw'n kata; th'" iJerwsuvnh" qrasunomevnwn kai; bebaivwsin tw'n iJerourgei'n prostetagmevnwn: tou'to ga;r ejphvgage: mnhmovs unon toi'" uiJoi'" ∆Israh;l o{pw" a]n mh; prosevlqh/ mhdei;" ajllogenh;" o}" oujk e[stin ejk tou' spevrmato" ∆Aarw;n ejpiqei'nai qumivama e[nanti Kurivou.b touvtou cavrin kai; th;n blasthvsasan rJavbdon ejnteqh'nai prosevtaxen th'/ kibwtw'c/ kai; pavlin ejnomoqevthse tou;" me;n iJereva" iJerourgei'n, tou;" de; leuivta" uJpourgei'n, mhvte tw'/ qusiasthrivw/ mhvte toi'" iJeroi'" pelavzonta" skeuvesin.d Ei\ta didavskei kai; tivna crh; tou;" iJereva" lambavnein. ta;" ga;r aujtw'/ prosferomevna" ajparca;" oi[nou, kai; sivtou, kai; ejlaivou, kai; a[rtwn aujtou;" ejsqivein ejkevleuse.e kai; mevntoi kai; ta; ajnaqhvmata kai; ta; prwtovtoka aujtou;" pavlin lambavnein f. Nm .mmg. Nm .f.mmh. Nm .–mmi. Nm . c (inc.) [], , a2 , B, C, (inc.) = mss. a. Nm .f.mmb. Nm .mmc. Nm .mmd. Nm .mme. Nm .f.mm
Question Accepting his servant’s supplication, the loving Lord commanded the others to separate themselves from the rebels.g Then, bidding the ground open, he caused their tents along with all their households to disappear,h and those who had traveled through the sea were swallowed up by the land. Indeed, for the Creator it is an easy matter to fashion dry land in the sea or to punish with land, rather than sea. While he used water to destroy the Egyptians, he immersed Dathan, Abiram, and the others in the waves of the land. Having dispatched these to Hell while still alive, he consumed in fire the congregation of Korah.i
Why did God order that the rebels’ censers be made into a covering for the altar?a () As a reproof to those who had shown presumption in regard to the priesthood and as an endorsement of those appointed to serve. In fact, he added, “to be a reminder to the children of Israel that no outsider, no one who is not a descendant of Aaron, should approach to offer incense before the Lord.” b For this reason, he also ordered that the blossoming rod be deposited in the arkc and once more laid down the law that the priests were to conduct the divine service and the Levites to minister to them but keep away from the altar and the sacred vessels.d He then explained what the priests should receive and commanded them to eat the first-fruits of wine, grain, oil, and bread that were offered to him.e In addition, he stated that they should
The Questions on Numbers |6
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dihgov|reuse:f tw'n me;n ajkaqavrtwn kthnw'n oJrivsa" ta; luvtra: hJ luvtrwsi" ga;r aujtou', fhsivn, |ajpo; mhniaivou, hJ suntivmhsi" pevnte sivklwn: kata; to;n sivklon to;n a{gion, ei[kosi ojboloiv eijs i.g tw'n de; kaqarw'n prwtotovkwn zwv/wn to; me;n ai|ma ejkceqh'nai prosevtaxe para; th;n tou' qusiasthrivou bavs in, to; de; stevar prosenecqh'nai, ta; de; kreva aujtou;" lambavnein w{sper dh; to; sthquvnion kai; to;n bracivona ajpo; tw'n a[llwn qumavtwn komivzontai.h diaqhvkhn de; aJlo;" th;n koinwnivan ejkavlesen,i ejpeidhv, kata; to;n qei'on ajpovstolon, oiJ tw'/ qusiasthrivw/ prosedreuvonte" tw'/ qusiasthrivw/ summerivzontai.j tine;" dev fasin ejpeidh; tai'" qusivai" ejpibavllesqai tou;" a{la" prosevtaxen. () Ei\ta didavskei kai; tou;" iJereva" kai; tou;" leuivta" wJ", ouj bouvletai aujtou;" klh'ron labei'n wJ" ta;" a[lla" fulav", ajlla; para; panto;" komivzesqai tou' laou' tou;" leuivta" kai; tw'n ajpo; gh'" fuomevnwn ta;" dekavta", kai; tw'n ejk poimnivwn kai; boukolivwn prosginomevnwn kerdw'n, kai; tw'n ejx ejmporiva", h] eJtevra" tino;" creiva":k tou;" de; leuivta" tw'n dekatw'n ta;" dekavta" prosfevrein toi'" iJereu'si. kai; touvtwn me;n ejn panti; tovpw/ keleuvei metalagcavnein,l ta; dev ge ejk tw'n qusiw'n ajfwrismevna aujtoi'" e[ndon ejsqivein ejn tw'/ naw'/.m kalei' de; kai; ta;" dekavta" misqo;n eij" th;n tou' laou' wjfevleian: uJmw'n, gavr fhsin, gewrgouvntwn, h] ejmporeuomevnwn, h] oi[koi diagovntwn, ou|toi ajnti; pavntwn uJmw'n th'/ ejmh'/ prosedreuvousi leitourgiva/: tou'to ga;r e[fh: o{ti misqo;" uJmw'n ou|tov" ejstin ajnti; tw'n leitourgiw'n uJmw'n, tw'n ejn th'/ skhnh'/ tou' marturivou.n
f. Nm .f.mmg. Nm .mmh. Nm .f.mmi. Nm .mmj. Cor .mm k. Nm .–mml. Nm .mmm. Cf., e.g., Lv .–.mmn. Nm .
Question also receive votive offerings and firstborn animals.f He set the price of redemption for unclean animals: “Its price of redemption from the age of one month will be five shekels according to the shekel of the sanctuary, which is worth twenty obols.”g But he ordered that the blood of clean firstborn animals be poured out at the base of the altar—the fat offered to him, but the meat taken by the priests, just as they took the breast and the shoulder of the other victims.h He referred to their share as a “covenant of salt,”i since according to the holy apostle, “Those attending on the altar have a share in the altar.”j Some commentators claim that the name is derived from his command to sprinkle salt on the sacrifices.1 () Next, he informed the priests and Levites that he did not want them to receive an inheritance like the other tribes. Instead, the Levites were to be maintained by the whole people with tithes of the produce of the earth and of the profits accruing from flocks and herds, trading, and any other commerce.k He instructed the Levites to offer a tenth of the tithes to the priests, who were to partake of the tithes in every place,l but to eat inside the temple whatever was set aside for them from the sacrifices.m He called the tithes a “payment” for their service to the people. In effect, he declared, “While you are farming, trading, or living at home, the Levites devote themselves to my service in place of you all.” That is the sense of “This is your payment for services conducted in the tabernacle of witness.”n
. The sealing of a covenant with a meal recalls Gn .–; the term “covenant of salt” occurs also at Chr ..
The Questions on Numbers
Pw'" nohtevon ta; peri; th'" purra'" damavlew" dihgoreumevna;a
Prosenecqh'nai me;n tauvthn uJpe;r th'" tou' laou' aJmartiva" nenomoqevthke: protupoi' de; to; swthvrion pavqo", o} tou' kovsmou panto;" h\re th;n aJmartivan. purra;n de; proskomisqh'nai keleuvei davmalinb i{na protupwvsh/ to; ghvi>non sw'ma: kai; ga;r tou' ∆Ada;m hJ proshgoriva th;n ejruqra;n aijnivttetai gh'n, ejx h|" aujtou' dieplavsqh to; sw'ma.c kai; to; a[mwmon de; th'" damavlew" to; ajnamavrthton prodhloi' tou' despovtou Cristou'.d kai; to; a[zuga ei\nai th;n davmaline th;n tou' swth'ro" hJmw'n ejleuqerivan aijnivttetai: oJ ga;r zugo;" th;n douleivan dhloi', oJ de; Kuvrio", to; divdracmon ajpaitouvmeno", e[fh, a[ra ge ejleuvqeroiv eijs in oiJ uiJoiv:f hJ de; e[xw th'" parembolh'" sfagh; th'" damavlew"g to; e[xw th'" puvlh" genovmenon tou' swth'ro" pavqo". tau'ta de; safevsteron didavskei oJ qei'o" ajpovstolo" ejn th'/ pro;" eJbraivou" ejpistolh'/.h pa'san de; th;n davmalin su;n tw'/ devrmati kai; toi'" a[lloi" katakauqh'nai prosevtaxen,i ejpeidh; pavnta kaqara; tou' despovtou Cristou'. to; de; xuvlon to; kevdrinon tou' staurou' suvmbolon h\n: w{sper ga;r tou'to a[shpton, ou{tw" ejkei'no zwopoiovn: to; de; kovkkinon tou' despotikou' ai{mato", to; dev ge u{sswpon o{ti hJ zwtikh; qermovth" dievluse tou' qanavtou th;n yucrovthta.j to;n mevntoi katakaivonta th;n davmalin ajkavqarton mevcri" eJspevra" fhsi;n ei\nai eij" tuvpon tw'n to;n despovthn ejstaurwkovtwn Cristovn.k Tauvth/ de; th'/ spodw'/ meqæ u{dato" crwmevnou" ejkevleuse perirraivnesqai tou;" tw'/ teqnhkovti pelavzonta", h] ojstw'n aJptomevnou", h] a[llw/ tini; toiouvtw/ molunomevnou".l kai; a[nqrwpo",
A [], B, C, = mss. a. Nm mmb. Nm .mmc. Gn .mmd. Cf., e.g., Cor .; Pt .; Jn .. e. Nm .mmf. Mt .mmg. Nm .mmh. Heb .–; .mmi. Nm . j. Nm .mmk. Nm .mml. Nm .–mm
Question
How are we to understand the prescriptions regarding the red heifer?a God prescribed the offering of this animal for the sin of the people, and this prefigured the saving passion, which took away the sin of the whole world. He commanded them to bring him a red heiferb so as to prefigure the earthly body, since the name “Adam” suggests the red earth from which his body was formed.1c Furthermore, the heifer’s freedom from blemish gave a prior indication of the sinlessness of Christ the Lord.d Its being unyoked hinted at our Savior’s freedom, for the yoke signifies slavery,e but when the Lord was asked to pay the didrachma, he said, “Surely the sons are free.”f The slaying of the heifer took place outside the camp,g the passion of the Savior outside the gate as the holy apostle teaches quite explicitly in his letter to the Hebrews.h God ordered the whole heifer to be burned with its skin and everything else,i since everything pertaining to Christ the Lord is pure. The cedar wood was a symbol of the cross: as cedar is incorruptible, so the cross is life-giving. The crimson was symbolic of the Lord’s blood, the hyssop of the fact that the warmth of life melted the frigidity of death.j Whoever burned the heifer was declared unclean till evening as a type of those who crucified Christ the Lord.k
He ordered them to combine this dust with water to sprinkle anyone who had come near a dead person, touched the bones of the dead, or been defiled by something similar.l “Whoever is not puri-
. Nm .– is the only biblical text setting out this ritual for purifying the unclean. Here Theodoret confuses two separate Hebrew stems, one the source of the words “man” and “earth,” the other of “red” (cf. in Cant. cant. . and in Is. .).
The Questions on Numbers fhsivn, o}" eja;n.......mh; ajfagnisqh',/ ejxoloqreuqhvsetai hJ yuch; ejkeivnh ejk mevsou th'" sunagwgh'".......o{t i u{dwr rJantismou' ouj perierrantivsqh ejpæ aujtovn.m ou{tw kai; oJ Kuvrio" ejn toi'" iJeroi'" eujaggelivoi" e[fh, eja;n mhv ti" gennhqh'/ ejx u{dato" kai; pneuvmato", ouj mh; eijsevlqh/ eij" th;n basileivan tw'n oujranw'n.n
Dia; tiv ajkavqarton ei\nai levgei mevcri" eJspevra" kai; to;n perirraivnonta kai; to;n perirrainovmenon;a E j peidh; kata; to;n novmon ajkavqarto" h\n oJ aJptovmeno" ojstevou nekrou'.b oujkou'n hJ kavqarsi" th'/ ajlhqeiva/ sumbaivnei: dia; Cristou' ga;r hJ kavqarsi": to; de; ajkavqarton ei\nai tw'/ novmw/: oJ de; novmo" proetuvpou th;n cavrin. kai; ou|toi de; ajkavqartoi h\san mevcri" eJspevra", toutevsti, mevcri tou' tevlou" tou' novmou: o[rqrw/ ga;r e[oiken hJ despotikh; parousiva: toi'" ga;r ejn skovtw/ kai; skia'/ qanavtou kaqhmevnoi" fw'" ajnevt eilen,c h|/ fhsin oJ profhvth" ∆Hsaiv>a": kai; ajllacou' de; aujto;" ei[rhken oJ Qeov", toi'" de; foboumevnoi" me ajnatelei' h{lio" dikaiosuvnh", kai; i[asi" ejn tai'" ptevruxin aujtou':d kai; pavlin, ijdou; ajnhvr, ∆Anatolh; o[noma aujtw'./ e
Tiv dhv pote wjrgivsqh tw'/ Mwu>sh'/ kai; tw'/ ∆Aarw;n oJ despovth" Qeo;" hJnivka to; u{dwr ejk th'" pevtra" ejxhvgagon;a m. Nm .mmn. Jn . A [], B, C –1, = mss. a. Nm ., mmb. Nm .mmc. Mt .; Is .mmd. Mal . (LXX var.)mm e. Zec . A [], B, C –1, = mss. a. Nm .–mm
Question fied, that person will be cut off from the midst of the assembly, because the water of sprinkling was not sprinkled on him.”m Just so, the Lord himself said in the sacred Gospels, “No one who is not born again of water and Spirit will enter into the Kingdom of Heaven.”n
Why did the Law declare unclean till evening both the person who sprinkled and the person who received the sprinkling?a Because, according to the Law, the person touching the bones of a corpse was unclean.b Now, cleansing is consequent on the fulfillment, since cleansing is accomplished through Christ. Uncleanness, on the other hand, was consequent on the Law, but the Law prefigured grace. And they were unclean till evening, that is, till the end of the Law, for the Lord’s coming was like a dawn. As the prophet Isaiah says, “A light has dawned on those dwelling in darkness and the shadow of death.”c And elsewhere God himself said, “The Sun of Righteousness will rise on those who fear me, with healing in his wings”;d and again, “Lo, a man, ‘Dawn’ is his name.”1e
Why was the Lord God angry with Moses and Aaron when they brought water out of the rock?a
. Cf. Q. on Nm (and note ) where this series of texts has already been cited.
The Questions on Numbers Aqumou' j sin aujtoi'" dia; th;n th'" ajdelfh'" teleuth;n ejpevkeinto,b dia; th;n tou' u{dato" stasiavzonte" spavnin.c dusceraivnonte" ou\n th;n pollh;n aujtw'n ajkrasivan, ajmfibovloi" ejcrhvsanto rJhm v asin, to; u{dwr ejxagagovnte": e[fh ga;r ou{tw" oJ nomoqevth": ajkouvsatev mou, oiJ ajpeiqei'": mh; ejk th'" pevtra" tauvth" ejxavxw uJmi'n u{dwr; d touvtou cavrin oJ despovth" Qeo;" th;n katæ aujtw'n ejxenhvnoce yh'fon: e[fh de; ou{tw": o{ti oujk ' ∆Israhvl, dia; ejpisteuvsatev moi aJgiavsai me ejnantivon tw'n uiJwn tou'to oujk eijsavxete uJmei'" th;n sunagwgh;n tauvthn eij" th;n gh'n h}n e[dwka aujtoi'".e tou'to kai; melw/dw'n, oJ qei'o" ei\pe Dabivd: kai; ejkakwvqh Mwu>sh'" diæ aujtouv", o{t i parepivkranan to; pneu'ma aujtou`, kai; dievsteilen ejn toi'" ceivlesin aujtou':f ojrgizovmeno" ga;r ejkeivnoi", ajmfibovlw" to;n lovgon prohvnegke. kai; h\n, ouj th'" yuch'", ajlla; th'" glwvtth" hJ ajmfiboliva: tou'to ga;r e[fh: dievsteilen ejn toi'" ceivlesin aujtou'. ijstevon mevntoi wJ", e{teron oijkonomw'n, oJ Qeo;" tauvthn ejxenhvnoce th;n ajpovfasin: o{per eij" kairo;n dhlwvsomen.
Tiv dhv pote dia; tou' calkou' o[few" qerapeuvesqai prosevtaxen oJ Qeo;" ta; tw'n o[fewn dhvgmata;a Protupoi' kai; tou'to to; swthvrion pavqo". dia; ga;r tou' o[few" hJ aJmartiva ejblavsthsen, o{qen kai; th;n katavran para; tou' Qeou' tw'n o{lwn ejdevxato.b tuvpo" toivnun kai; th'" aJmartiva" kai; th'" katavra" oJ o[fi". ejpeidh; toivnun oJ despovth" Cristo;" ejn oJmoiwvmati sarko;" aJmartiva",c h|/ fhsin oJ qei'o" ajpovstolo", ejpefavnh: sw'ma me;n ga;r ajlhqw'" e[laben, aJmartivan de; oujk ejpoivhsen, oujde; euJrevqh dovlo" ejn tw'/ stovmati aujtou':d b. Nm .mmc. Nm .–mmd. Nm .mme. Nm .mmf. Ps .f.mm A [], B, C –1, = mss. a. Nm .–mmb. Gn .–, –mmc. Rom .mmd. Pt .; Is .mm
Question Suffering from a shortage of water,c the people importuned Moses and Aaron while they were grieving for the death of their sister.b And in their annoyance at this display of petulance, they used ambiguous words when they drew forth the water. Indeed, the lawgiver put it like this: “Listen to me, you unbelievers; surely I am not going to bring water out of this rock for you, am I?”d Therefore, the Lord God delivered this sentence upon them: “Because you did not trust me and show my holiness before the children of Israel, you shall not lead this congregation into the land I have given them.”e This is what the divinely inspired David said in song: “Moses suffered harm on their account, because they provoked his spirit, and he gave command with his lips.”f That is to say, in his anger against them, he spoke ambiguously, but this was an ambiguity of language, not of soul; hence the statement, “He gave command with his lips.” Yet you should realize that, when God delivered this verdict, he had in mind another purpose, which we shall point out in due course.1
Why did God ordain the cure of the snakebites by means of a bronze serpent?a This, too, prefigures the saving passion. Sin came into being through the serpent, which, therefore, received a curse from the God of the universe.b So the serpent is a type of both sin and curse. Now because, as the holy apostle says, Christ the Lord “appeared in the likeness of sinful flesh”c and took a real body but committed no sin, “nor was guile found in his mouth,”d the saving passion is prefig. C.E. L’Heureux provides (on .–) an overview of the discussion of the precise nature of Moses’ offense in Nm . Some have argued that, though instructed by God simply to speak to the rock (.), Moses struck it with the rod, and not just once, but twice. Others, including Theodoret, who interpret this passage in light of Ps .f., have identified the fault in Moses’ response to the people in v. . Note that in his Questions on Exodus, Theodoret had offered no com-
The Questions on Numbers protupou'tai to; swthvrion pavqo" ejn tw'/ o[fei tw'/ calkw'./ w{sper ga;r oJ calkou'" o[fi" i[ndalma me;n tw'n o[fewn h\n, oujk ei\ce de; tw'n o[fewn to;n ijovn, ou{tw" oJ monogenh;" uiJo;" sw'ma me;n ei\cen ajnqrwvpinon, khli`da de; aJmarthmavtwn oujk ei\ce.e kai; kaqavper oiJ uJpo; tw'n o[fewn daknovmenoi, eij" to;n calkou'n ajpoblevponte" o[fin, swthriva" ajphvlauon, ou{tw" oiJ uJpo; th'" aJmartiva" plhttovmenoi, tw'/ pavqei tou' swth'ro" hJmw'n ajnendoiavstw" pisteuvonte", kreivttou" ajpofaivnontai tou' qanavtou kai; th'" aijwnivou zwh'" ajpolauvousin.
Eij mavnti" h\n oJ Balaavm, tiv dhv pote to;n Kuvrion hjrwvta;a jEkei'no" me;n ouj to;n ajlhqino;n hjrwvta Qeovn: ajpekrivnato de; aujtw',/ oujc oJ paræ aujtou' kalouvmeno", ajllæ oJ paræ aujtou' ajgnoouvmeno": h\lqe, gavr fhsin, oJ Qeo;" pro;" Balaa;m kai; ei\pen aujtw',/ tiv oiJ a[nqrwpoi ou|toi para; soiv; b oujk ejpeidh; th;n aijtivan th'" ejkeivnwn parousiva" hjgnovei, ajllæ i{na, para; tou' mavntew" labw;n ajformhvn, to; praktevon keleuvsh/.
Tivno" cavrin, keleuvsa" aujtw'/ mh; ajpelqei'n, pavlin ejkevleusen ajpelqei'n;a
e. Cor . A [], B, C –1, = mss. a. Nm .mmb. Nm . A [], B, C –1, = mss. a. Nm .,
Question ured in the bronze serpent.1 That is, as the bronze serpent was an image of real serpents but lacked their venom, so the only-begotten Son had a human body but no stain of sin.e And as those bitten by the snakes were delivered from death by gazing on the bronze serpent, so those stricken by sin prove superior to death and receive eternal life by placing unquestioning faith in the passion of our Savior.
If Balaam was a seer, why did he enquire of the Lord?a Balaam did not direct his question to the true God, but he received his response, not from the god on whom he had called, but from the One he did not know. As Scripture says, “God came to Balaam, and said to him, ‘Why are these men with you?’”b Not that God was ignorant of the reason for their presence; rather, he desired to use the seer’s response as an opportunity to issue his commands.
Why was it that, after forbidding Balaam to go, God then commanded him to go?a ment on a different version of this story in Ex , where no punishment is imposed on Moses, a story which he ignores in the present question as he had in his earlier Commentary on the Psalms. In both his comment on Ps . (LXX) and in Q. on Dt, Theodoret tries to explain why it was better, in the larger scheme of things, that Moses not enter the promised land. . Chrysostom offers a similar, though more extensive, development of this typology in hom. in Ioh. ., a discussion of Jn .–, where Jesus himself draws the parallel between the lifting up of the serpent and the lifting up of the “Son of Man.”
The Questions on Numbers jEpeidhv, tw'n ajpaggelqevntwn crhmavtwn oJ Balaa;m ejrasqeiv", h[reto pavlin eij crh; toi'" ajpostalei's in sunapelqei'n, nomivsa" metameleiva/ kecrh'sqai to;n despovthn Qeovn, ejpevtreyen ajpelqei'n, mononouci; levgwn, a[pelqe mevn, ejpeidh; tou'to pra'xai poqei'". i[sqi mevntoi wJ" a{per a]n ejqelhvsw lalhvsei".
Dia; tiv, keleuvsa" ajpelqei'n, dia; ajggevlou th;n poreivan kwluvei;a Dedivttetai aujto;n kai; th'/ th'" o[nou fwnh'/ para; fuvsin gegenhmevnh/ kai; th'/ tou' ajggevlou qewrivab/ i{na gnw'/ povshn oJ Qeo;" tou' laou' poiei'tai khdemonivan. fasi; dev tine" to;n a[ggelon to;n Micah;l ei\nai, to;n tou' laou' prostateuvonta.c
Kai; poivan ijscu;n ei\cen hJ tou' mavntew" ajrav, mh; boulomevnou Qeou';a jIscu;n me;n ei\cen oujdemivan: yeudh;" ga;r h\n hJ peri; aujtou' katevcousa dovxa∑ ejpeidh; dev, sunecw'" paranomw'n, oJ lao;" uJpevmenen qehlavtou" plhgav", pro;" th;n ejkeivnwn ajsqevneian ta; kata; to;n Balaa;m wjk/ onovmhsen oJ despovth" Qeov". i{na ga;r mh; nomivswsi, para; tou' Qeou' paideuovmenoi, dia; ta;" tou' mavntew" ajra;" sumforai'" peripivptein, oujk ei[ase to;n mavntin crhvsasqai tai'" ajrai'", ta;" tw'n ajnohvtwn ajforma;" perikovptwn. o{ti gavr, eij v ion h\n tw'/ ta; kai; ijscuvn tina ei\con aiJ tou' mavntew" ajraiv, rJa/d A [], B, C –1, = mss. a. Nm .f.mmb. Nm .–mmc. Dn . A [], B, C –1, = mss. a. Nm .–mm
Question In his desire for the money promised him, Balaam, imagining that the Lord God could change his mind, again asked whether he should accompany the men sent to him, so God allowed him to go. It was as if he said, “Since you want to do it, go, but be sure to say whatever I choose.”
Why did God command him to go and then block his way with the angel?a God frightened him with the donkey’s preternatural speech and the vision of the angelb to let him know the extent of his care for his people. Some commentators assert that the angel was Michael, the protector of the people.1c
What power did the curse of the seer have against the will of God?a It had no power at all, for his reputation, though widespread, was false. Since, as a result of their constant lawlessness, the people kept suffering heaven-sent afflictions, it was with a view to their frailty that the Lord God arranged the events regarding Balaam. You see, in case they might imagine they were suffering disasters caused by the seer’s curse when they were really being chastised by God, he did not allow the seer to pronounce curses; he thus cut short any ground of argument that fools might latch onto. In fact, anyone schooled in . Cf. Theodoret’s remarks on Michael in his comment on Dn ., a passage presupposing that God had given each nation a guardian angel of its own (cf. Dt .); v. also Orig., hom. . and . in Num. In his Commentary on Colossians (on .), Theodoret had mentioned the contemporary cult of the angels and reported the erection of chapels to Michael.
The Questions on Numbers pavnta tekthnamevnw/ tauvta" ajpofh'nai mataiva" dh'lon toi'" ta; qei'a pepaideumevnoi": Kuvrio", gavr fhsi, diaskedavzei boula;" ejqnw'n, ajqetei' de; logismou;" law'n, kai; ajqetei' boula;" ajrcovntwn: hJ de; boulh; tou' Kurivou mevnei eij" to;n aijwn' a.b
JO mevntoi Balaavm, kai; tou' Qeou' th;n khdemonivan memaqhkwv", tai'" qusivai" metapei'sai peira'tai, e{na tw'n yeudwnuvmwn ei\nai topavzwn, ou}" kai; treptou;" ojnomavzousin oiJ touvtwn qerapeutaiv.c to; de; ejporeuvqh ejpæ eujqei'an d dhloi' o{ti to; praktevon ajlhqw'" hjboulhvqh maqei'n. touvtou cavrin to; ajkavqarton stovma tou' panagivou pneuvmato" ejdevxato th;n ejnevrgeian, kai; fqevggetai a} mh; bouvletai, kai; boa'/, tiv ajravsomai o}n mh; ajra'tai Kuvrio"; kai; tiv kataravsomai o}n mh; katara'tai Qeov"; e kai; proagoreuvei ta; ejsovmena: ijdou; lao;" movno" katoikhvsei kai; ejn e[qnesin ouj sullogisqhvsetai. tiv" ejxhkribwvsato spevrma ∆Iakwvb, kai; tiv" ejxariqmhvsetai dhvmou" ∆Israhvl; f ei\ta aijtei' th'" ejkeivnwn metascei'n koinwniva": ajpoqavnoi hJ yuchv mou ejn yucai'" dikaivwn, kai; gevnoito to; spevrma mou wJ" to; spevrma touvtwn.g jEpeidh; dev, dusceravna" oJ Bala;k kai; topavsa" o{ti, tw'n eJbraivwn to; plh'qo" ijdwvn, th;n eujlogivan proshvnegken, eij" e{teron aujto;n ajphvgage tovpon, ejx ou| mevro" oi|onv te h\n ijdei'n tou' laou',h eijkovtw" pavlin to; panavgion pneu'ma diæ ejkeivnou fhsivn, oujc wJ" a[nqrwpo" oJ Qeo;" diarthqh'nai, oujde; wJ" uiJo;" ajnqrwvpou ajpeilhqh'nai: aujto;" eijpwvn, oujci; poihvsei; lalhvsei kai; oujk ejmmenei`; i a[trepto", fhsivn, w\ Balavk, kai; ajnalloivwto", hJ tou' Qeou' fuvsi" oujk e[cei gnwvmhn trepth;n toi'" ajnqrwvpoi" paraplhsivw": ijdouv, eujlogei'n pareivlhmmai: eujloghvsw, kai; ouj mh; ajpostrafw`.j
b. Ps .f.mmc. Nm ., f.mmd. Nm .mme. Nm .mm f. Nm .f.mmg. Nm .mmh. Nm .mmi. Nm .mmj. Nm .
Question Scripture knows that he who has fashioned everything could have easily voided the seer’s curses even if they had had any force: “The Lord scatters the counsels of nations, brings to naught the schemes of peoples, and brings to naught the counsels of their leaders, but the Lord’s counsel abides forever.”b Even after Balaam had recognized God’s love for Israel, he tried to win him over with sacrifices, as he took him to be one of the false gods that their worshippers called “changeable.”c Yet the words “he went straight forward”1d suggest that he really wanted to know the right thing to do. Therefore, his unclean mouth received the power of the most Holy Spirit and uttered what he had not intended. He cried out, “Why shall I curse whom God does not curse and denounce whom God does not denounce?”e He also foretold the future: “Lo, a people will dwell in solitude and will not be reckoned among the nations. Who has tallied the offspring of Jacob, or who will count the people of Israel?”f He then asked to share their company: “May my soul die among the souls of the righteous, and my offspring be like their offspring.”g Then Balak was angered and suspected he had offered the blessing because he had seen the vast number of the Hebrews, so he took Balaam to a different spot, from which he would be able to see only part of the people.h Yet, as one might expect, the most Holy Spirit declared through him, “God is not like a man, that he should have doubts or like a son of man, that he should succumb to threats. Has he promised and will not deliver? If he says something, will it not abide?”i It is as if he had said, “Balak, God’s nature is unchanging and without alteration; he does not change his mind like human beings: ‘Lo, I have been appointed to give a blessing; blessing I shall give nor be diverted.’”j
. This phrase, appearing at the end of Nm . in the LXX, has no equivalent in the MT.
The Questions on Numbers
Tiv ejstin wJ" dovxa monokevrwto" aujtw';/ a JO monovkerw" zw'/ovn ejstin e}n e[cwn kevra" ejn th'/ kefalh'./ peri; touvtou kai; pro;" to;n ∆Iw;b oJ despovth" e[fh Qeov", boulhvsetai dev soi monovkerw" douleu'sai; b dia; touvtou didavskwn kai; th;n duvnamin tou' zwv/ou kai; to; ajdouvlwton. tine;" me;n ou\n touvtw/ ajpeivkasan to;n despovthn Qeovn. ejgw; de; oi\mai peri; tou' laou' tou'to eijrh'sqai, o{ti, kaqavper oJ monovkerw" e}n e[cei kevra", ou{tw" oJ eujsebh;" lao;" e{na proskunei' Qeovn. dio; kai; Dabi;d oJ makavrio" levgei, ejn soi; tou;" ejcqrou;" hJmw'n keratiou'men.c pw'" de; nohtevon to;n e{na Qeo;n pollavki" eijrhvkamen. To; de; oujk.......e[stai oijwnismo;" ejn ∆Iakwvb, oujde; manteiva ejn ∆Israhvl: kata; kairo;n rJhqhvsetai tw'/ ∆Iakw;b kai; tw'/ ∆Israh;l tiv ejpitelevsei oJ Qeo;"d ou{tw nohtevon: o{ti kata; tou' ∆Israh;l ou[te manteiva ijscuvei, ou[te oijwnw'n parathvrhsi": oJ ga;r despovth" Qeo;" dia; tw'n oijkeivwn profhtw'n kai; ta; ejsovmena aujtw'/ prolevgei kai; uJpotivqetai to; praktevon.
Tiv ejstin oujk ejporeuvqh Balaa;m kata; to; eijwqo;" eij" sunavnthsin toi'" oijwnoi'"; a () Th'/ peivra/ maqw;n wJ" oujde;n ojnivnhsi th'/ mataiva/ crwvmeno" tevcnh/: ajpeivrw/ ga;r tw'/ mevtrw/ dunatwvtero" oJ metafevrwn aujtou' th;n glw'ttan eij" a{per ejqevlei: oujkevti toi'" sunhvqesi sumbovloi" ejcrhvsato, ajllæ eij" uJpourgivan tou' Qeou' th;n glw'ttan ajfwvrisen. A [], B, C –1, = mss. a. Nm .mmb. Jb .mmc. Ps .mmd. Nm . A [], B, C –1, = mss. a. Nm .mm
Question
What is the meaning of “His glory is like the unicorn’s”?a The unicorn is an animal that has a single horn on its head. The Lord God was again referring to this animal when he said to Job, “Will a unicorn wish to serve you?”b—in this conveying this animal’s power and unwillingness to serve. Though some commentators have thought the comparison here is between the Lord God and this creature, I believe the reference is to the people; as the unicorn has one horn, so the pious adore one God. Hence, the blessed David says, “Through you we shall gore our foes.”1c Now, I have often explained how the unity of God is to be understood.2 The verse, “There will be no augury in Jacob nor divination in Israel; in due time it will be revealed to Jacob and to Israel what God will perform”d is to be taken as follows: “Neither divination nor augury prevails against Israel, but, through his prophets, the Lord God foretells the future to Israel and sets out his commands.”
What is the meaning of “Balaam did not go as usual to meet the birds of omen”?a () He had learned by experience that there was nothing to gain from this futile art, as he who diverted his speech for his own purposes was infinitely more powerful. So without recourse to the usual portents, he directed his tongue to the service of God.
. Origen, who had also adduced Job . as a parallel to Nm ., saw the unicorn as a symbol of Christ (hom. . in Num.). In fact, the Hebrew term rem, which appears in both passages, refers to an animal with two horns. . Cf. Q. on Gn and Q. on Dt.
The Questions on Numbers
jIstevon mevntoi w{" tisin e[doxe mhde;n aujto;n peri; tou' swth'ro" hJmw'n proeirhkevnai. ou}" ejcrh'n sunidei'n o{ti kai; tw'/ Naboucodonovsor, a[gan o[nti dussebei', th;n tou' Qeou' kai; swth'ro" hJmw'n ajpekavluye parousivan: ei\de ga;r livqon tmhqevnta a[neu ceirw'n, kai; patavxanta th;n eijkovna, kai; suntrivyanta to;n crusovn, to;n a[rguron, to;n calkovn, to;n sivdhron, to; o[strakon, kai; genovmenon o[ro" mevga, kai; kaluvyanta pa'san th;n gh'n.b oJ toivnun ejkei'na diæ ejkeivnou proagoreuvsa" kai; dia; touvtou proeivrhke th'" oijkoumevnh" th;n swthrivan i{na kai; para; toi'" e[qnesin aiJ toiau'tai prorrhvsei" fulavttwntai. Marturei' de; th'/ prorrhvsei tw'n pragmavtwn to; tevlo": oJ ga;r ejx ∆Iouvda kata; savrka blasthvsa", ouj movnon tou;" ajrchgou;" Mwavb, ajlla; kai; pavnta" tou;" uiJou;" Sh;q proenovmeusen.c uiJoi; de; tou' Sh;q a{pante" a[nqrwpoi: ajpovgono" ga;r oJ Nw'e tou' Shvq,d ejk de; tou' Nw'e a{pasa tw'n ajnqrwvpwn hJ fuvs i". proei'pe de; kai; th;n makedovnwn kata; persw'n nivkhn: ejxeleuvsetai, gavr fhsin, ejk ceiro;" Cetihvm, kai; kakwvsousin ∆Assouvr, kai; kakwvsousin eJbraivou".e ∆Alevxandro" me;n ga;r th;n persw'n katevluse basileivan, ∆Antivoco" dev, ijoudaivoi" ejpistrateuvsa", kai; th;n mhtrovpolin aujtw'n ei|le kai; to;n qei'on new;n ajpevfhnen e[rhmon. aiJ mevntoi prorrhvsei" au|tai, ouj th'" yeudou'" h\san manteiva", ajlla; th'" tou' panagivou pneuvmato" ejnergeiva". oJ ga;r th;n o[non ajnqrwpeiva/ crhvsasqai fwnh'/ para; fuvsin keleuvsa", ou|to" kai; dia; th'" glwvtth" tou' mavntew" ta; ejsovmena prohgovreusen:f ejgevneto, gavr fhsi, pneu'ma Qeou' ejn aujtw'/.g tou'to gevgone kai; ejn tw'/ paranovmw/ Saouvl, o{qen dia; to; paravdoxon kai; hJ paroimiva ejgevneto: eij kai; Saou;l ejn profhvtai"; h () Tosauvthn mevntoi pei'ran tou' Qeou' labwvn, oJ yeudovmanti" eJtevra" ejtekthvnato kata; tou' Qeou' mhcanav": sunnohvsa" ga;r wJ" a[macon e[cousi duvnamin, uJpo; tou' Qeou' teicizovmenoi, th;n dia; th'" ajkolasiva" aujtoi'" ajsevbeian ejpenovhsen i{na, dia; th;n
b. Dn .f.mmc. Nm .mmd. Gn .f.mme. Nm .mm f. Nm .–mmg. Nm .mmh. Sm . mm
Question You should know that some commentators have concluded that he made no prophecy regarding our Savior, but they should have understood that the coming of our God and Savior was revealed even to Nebuchadnezzar, despite his wickedness: “He saw a stone that, cut without human hands, struck the image and crushed the gold, silver, bronze, iron, and clay and then became a mighty mountain, which covered the whole earth.”b He who predicted these things through Nebuchadnezzar also foretold the salvation of the world through Balaam so that prophecies such as these would be remembered among the gentiles.1 Now, the historical events confirmed this prophecy. He who was born of Judah according to the flesh plundered not only the princes of Moab but all the children of Seth.c All human beings are children of Seth, since Noah was a descendant of Seth,d and all the human race comes from Noah. He foretold also the Macedonians’ victory against the Persians: “He will come forth from the hand of the Kittim, and they will oppress Assur, and they will oppress the Hebrews.”e Now, Alexander overthrew the Persian empire, and Antiochus attacked the Jews, captured their capital, and left the Temple of God in desolation.2 Indeed, these prophecies issued, not from false divination, but from the power of the most Holy Spirit. He who bade the donkey preternaturally adopt a human voice also used the seer’s tongue to foretell the future.f Remember, Scripture says, “The spirit of God was in him.”g The same thing happened in the case of that criminal Saul; hence, the proverb that arose from that unexpected event: “Is Saul also among the prophets?”h () Even after so much experience of God, the false prophet continued his machinations against him. Since he had realized that those protected by God enjoy invincible power, he plotted to draw them into a sin of lust so that they would become vulnerable when . Here, as in his earlier commentary on the book of Daniel, Theodoret interprets the stone of Dn .f. in a christological sense. . In this interpretation of the oracle (.), Theodoret apparently takes “As-
The Questions on Numbers
ajsevbeian th'" qeiva" gumnwqevnte" ejpikouriva", eujavlwtoi gevnwntai. kai; toi'" madianivtai" uJpevqeto, mh; tou;" a[ndra" katæ aujtw'n, ajlla; ta;" gunai'ka" oJplivsai, genevsqai de; aujtoi'" o{plon th;n tou' swvmato" w{ran kai; tw'n lovgwn to; devlear i{na, deleasqevnte" uJpo; tou' kavllou" kai; toi'" lovgoi" kataqelcqevnte", toi'" ejkeivnwn eijdwvloi" latreuvswsi. kai; tou'to hJma'" oJ makavrio" ejdivdaxe Mwu>sh'", meta; th;n kata; tw'n madianitw'n nivkhn ejpimemyavmeno" toi'" ta;" gunai'ka" zwgrhvsasin: e[fh ga;r ou{tw": i{na tiv ejzwgrhvsate pa'n qh'lu; au|tai ga;r h\san toi'" uiJoi'" ∆Israh;l kata; to; rJh'ma Balaa;m tou' ajposth'nai kai; uJperidei'n to; rJh'ma Kurivou e{neken Fogwvr, kai; ejgevneto.......plhgh; ejn th'/ sunagwgh'/ Kurivou.i Fogw;r de; tou' eijdwvlou to; o[noma. tauvth" th'" ajsebeiva" kai; oJ qei'o" ejmnhvsqh Dabivd: kai; ejt elevsqhsan tw'/ Beelfegw;r kai; e[fagon qusiva" nekrw'n.j touvtou cavrin kai; ejcqraivnein toi'" madihnaivoi" prosevtaxen oJ Qeov", o{t i ejcqraivnousin aujtoiv, fhsivn, uJmi'n ejn doliovthti.......dia; Fogwvr.k tou' mevntoi laou' hJmarthkovto", oiJ a[rconte" ejkremavsqhsan,l wJ" oJ Suvmmaco" e[fh, wJ" mh; ejxavrante" to; ponhro;n ejx aujtw'n. To; de; uJywqhvsetai h] Gw;g basileiva aujtou',m oJ Suvmmaco" ou{tw" hJrmhvneusen: kai; uJywqhvsetai uJpe;r ]Wg basileu;" aujtou'. dhloi' de; oJ lovgo" o{ti, kai; tou ]Wg ejpistrateuvsanto", perievsontai dia; to;n ejx aujtw'n kata; savrka blasthvsanta basileva.
i. Nm .f.mmj. Ps .mmk. Nm .mml. Nm .mmm. Nm .
Question divested of divine assistance because of their impiety. He advised the Midianites to arm, not their men, but their women against Israel and to use as weapons the bodily charms and enticing words of their women so that Israel, enticed by their beauty and charmed by their words, would serve their idols. This is what blessed Moses taught us when, after the victory over the Midianites, he upbraided the men who had taken the women alive. He said, “Why have you taken every female alive? On Balaam’s advice, they were bent on making the sons of Israel rebel and neglect the word of the Lord in favor of Peor, and so a plague has befallen the assembly of the Lord.”i “Peor” was the name of the idol. The divinely inspired David also mentioned their idolatry: “They were initiated into the rites of Baal Peor and ate sacrifices to the dead.”j Therefore, God ordered them to regard the Midianites as their enemies: “Because they were your enemies and deceived you through Peor.”3k According to the translation of Symmachus, when the people sinned, their rulers were hangedl for failing to root out the wickedness from among them. Furthermore, Symmachus rendered the verse, “The kingdom of Gog will be exalted,”m as “Its king will be exalted over Og.” This verse indicates that they will prevail even against the attack of Og, thanks to the King who drew his bodily descent from them.4
sur” to refer to the Assyrian empire and thus, by extension, to Persia, and “Kittim” to signify Greece. According to C.E. L’Heureux (on .-), the first should probably be identified with a tribe mentioned in Gn ., , and Sm ., and the second with the Philistines. . The author of chapter has introduced into the wanderings of the tribes a war against the Midianites, who are said to have encouraged, on the advice of Balaam, the Israelites’ idolatry with the Baal of Peor (.–). For a discussion of the constitution of this narrative from various strands of biblical tradition, v. C.E. L’Heureux on .–. “Peor” is actually the name of the place, not the idol, as Theodoret had correctly pointed out in his comment on Ps . = . (LXX). . Theodoret apparently identifies the Gog of . (LXX) with one of the evil kings of the eschatological conflict envisioned in Rv .–. Christ, the king who draws his bodily descent from Israel, will prevail against him.
The Questions on Numbers
Tivno" e{neka pavlin ajriqmhqh'nai prosevtaxe oJ Qeo;" to;n laovn;a jEpeidh; kata; tw'n ajriqmhqevntwn h[dh th;n yh'fon ejxhvnegken, e[mellen de; tou;" ejkeivnwn pai'da" eij" th;n ejphggelmevnhn eijsagagei'n gh'n, peri; w|n ei\pon ejkei'noi o{ti aijcmavlwtoi e[sontai,b ejkevleusen ajriqmhqh'nai kai; touvtou" i{na deivxh/ th'" oijkeiva" eujlogiva" th;n duvnamin, o{ti, kai; tw'n patevrwn ajnaireqevntwn, oJ aujto;" dievmeinen ajriqmov".c
Tiv dhv pote klhvrw/ merisqh'nai th;n gh'n prosevtaxen oJ Qeov";a W { ste pa'san e[rin kai; filoneikivan sbevsai, wJ" tou' Qeou' dia; tou' klhvrou th;n gh'n dianevmonto": ou{tw" ga;r yhvfw/ tini; to; pra'gma pisteu'sai prosevtaxe. tou'to pepoihvkasi kai; oiJ qei'oi ajpovstoloi pri;n ejpifoith'sai to; panavgion pneu'ma: klhvrou" ga;r balovnte", iJkevteusan to;n a{panta safw'" ejpistavmenon dei'xai to;n ajxiwvteron.b ou{tw kai; oJ qei'o" Pau'lo" peri; hJmw'n e[fh, ejn w|./ ......ejklhrwvqhmen, proorisqevnte" kata; provqesin tou'.......pavnta ejnergou'nto" kata; th;n boulh;n tou' qelhvmato" aujtou'.c
A [], B, C –1, = mss. a. Nm .f.mmb. Nm .mmc. Nm .; . A [], B, C –1, = mss. a. Nm .mmb. Acts .–mmc. Eph .
Question
Why did God order a second census of the people?a He had delivered sentence against those who had already been counted, and instead of them, intended to bring into the promised land their children, whom their parents had expected to be led off as prisoners of war.b He commanded a census of this generation as well to bring out the force of his blessing in that, despite the loss of their parents, the number remained the same.c
Why did God order the use of the lot in the division of the land?a This quenched any rivalry or dispute, since God was assigning the land by lot; thus, he ordered them to entrust this decision to a pebble. The holy apostles also did this before the coming of the most Holy Spirit. Casting lots, they implored the Omniscient to indicate who was the worthier of the two.b Likewise St. Paul said of us, “In him have we been allotted our portion, we who have been predestined according to the purpose of him who performs everything according to the decision of his will.”1c
. Nm. presents two different methods of apportioning the land, the first according to the size of the tribe, the second by lot. The lot reappears in . and .. As C.E. L’Heureux notes (on .–), it is unclear how the two principles could be reconciled.
The Questions on Numbers
Tiv dhv pote, marturhvsa" oJ despovth" Qeo;" tw'/ ∆Ihsou' o{ti e[cei pneu'ma Qeou' ejn aujtw'/, prosevtaxe tw'/ Mwu>sh'/ ejpiqei'nai aujtw'/ ta;" cei'ra";a Tou'to kai; ejpi; tou' Kornhlivou ejgevneto: meta; ga;r to; labei'n th;n cavrin tou' pneuvmato", tovte tou' baptivsmato" hjxiwvqhsan.b kai; mevntoi kai; oJ despovth" Cristov", pavnta tou' pneuvmato" ta; carivsmata kata; to; ajnqrwvpeion pro; wjdivnwn dexavmeno", tw'/ ∆Iwavnnou baptivsmati proselhvluqe, kai; ejpiteqh'nai aujtou' th'/ kefalh'/ th;n tou' qeravponto" prosevtaxe cei'ra,c kai; e[deixe to; panavgion pneu'ma ejn ei[dei peristera'" ejrcovmenon ejpæ aujtovn.d kai; oiJ ajpovstoloi, pneu'ma a{gion dia; tou' despotikou' labovnte" ejmfushvmato",e ejdevxanto th;n oujranovqen ejpifoithvsasan cavrin.f tou'to kai; ejpi; ∆Ihsou' tou' Nauh' gegevnhtai: ei\ce me;n ga;r th;n cavrin tou' pneuvmato": i{na de; kai; oJ lao;" pisteuvsh/ qeovqen aujto;n th'" hJgemoniva" th;n ceirotonivan dedevcqai, ejpetevqhsan aujtw'/ tou' nomoqevtou aiJ cei're". kai; tou'to devdraken oJ qei'o" Mwu>sh'", uJpo; tou' Qeou' prostacqeiv": ejpiqhvsei", gavr fhsi, ta;" cei'rav" sou ejpæ aujtovn, kai; sthvsei".......ejnantivon ∆Eleaza;r tou' iJerevw", kai; ejntelh'/ aujtw'/ ejnantivon pavsh" th'" sunagwgh'",.......kai; dwvsei" th'" dovxh" sou ejpæ aujto;n o{pw".......eijsakouvswsin aujtou' oiJ uiJoi; ∆Israhvl: kai; ejnantivon ∆Eleaza;r tou' iJerevw" sthvsetaig ajnti; tou'∑ th;n i[shn ejkeivnw/ schvsei timh;n kai; dia; tou' logivou th'" krivsew", o} toi'" ejkeivnou stevrnoi" ejpevkeito, to; praktevon maqhvsetai. manqavnomen de; ejnteu'qen o{pw" oiJ para; tw'n ajrcierevwn th;n ceirotonivan decovmenoi th'" pneumatikh'" metalagcavnousi cavrito": kai; ga;r ejntau'qa oJ despovth" e[fh Qeov", dwvsei" th'" dovxh" sou ejpæ aujtovn. qaumavsai de; a[xion to;n profhvthn, o{ti, kai; pai'da" e[cwn
A [], B, C –1, = mss. a. Nm .mmb. Acts .–mmc. Mt .–mmd. Mt .mme. Jn .mm f. Acts .–mmg. Nm .–mm
Question
Why did the Lord God order Moses to place his hands on Joshua after he had already testified that Joshua had the Spirit of God in him?a This happened also in the case of Cornelius; it was after receiving the grace of the Spirit that he was granted baptism.b Furthermore, Christ the Lord had received all the charisms of the Spirit in his humanity before birth, though he presented himself for John’s baptism and ordered the servant to place his hand on his headc and showed the most Holy Spirit “coming upon him” in the form of a dove.d Also, the apostles, who had already received the Holy Spirit through the breath of the Lord,e obtained the grace that descended on them from heaven.f The same thing happened also in the case of Joshua son of Nun. Though he already had the grace of the Spirit, the hands of the lawgiver were laid on him to ensure that the people would believe that God had chosen him to command. In this the divinely inspired Moses acted at God’s command: “You shall place your hands on him and set him before Eleazar the priest, and lay your command upon him before the whole congregation and bestow upon him some of your glory so that the children of Israel will hearken to him. And he shall stand before Eleazar the priest.”g In other words, “He will be as important as the priest, and through the oracle of judgment on Eleazar’s chest, Joshua will learn what he must do.”1 Now, we learn from this that those who receive a commission from the high priests are allotted a share of the grace of the Spirit; hence, the Lord God said, “You will bestow upon him some of your glory.” It is worthy of remark that the prophet, though hav-
. Cf. note to Q. on Exodus. As in Ex , the LXX here speaks of the urim and thummim, or the breastplate on which they rest, as a logei'on, i.e., “oracle.”
The Questions on Numbers kai; ajdelfovn, kai; ajdelfidou'n, oujdevna touvtwn hJgemovna proujbavlleto, ajlla; to;n Qeo;n h[reto, kai; to;n uJpæ aujtou' yhfisqevnta keceirotovnhke.h Meta; tau'ta, tw'n eJortw'n kai; tw'n qusiw'n ajnamnhvsa",i nomoqetei' peri; tw'n uJpiscnoumevnwn ti prosfevrein tw'/ despovth/ Qew'/. kai; prw'ton me;n dihgovreuse pavnta uJpiscnouvmenon e[rgw/ th;n uJpovscesin ejmpedou'n.j th'" de; uJpo; th;n tou' patro;" telouvsh" ejxousivan uJpiscnoumevnh", to;n patevra bebaiou'n th;n uJpovscesin, kai; eja;n ejkei'no", tauvth" uJpiscnoumevnh", ajnaneuvsh/, mh; uJpokei'sqai th;n uJposcomevnhn ejgklhvmati: eja;n dev, tauvth" ejpaggellomevnh", h] sugkatavqhtai oJ path;r h] sighvsh/, ta; ejphggelmevna plhrou'sqai.k tou'to de; kai; ejpi; th'" ajndri; sunhmmevnh" nenomoqevthke kai; th;n tou' ajndro;" sugkatavqesin bebaiou'n ejkevleuse th;n uJpovscesin.l
Dia; tiv tw'n madianitw'n ta;" ajndri; sunhmmevna" oJ nomoqevth" ajnaireqh'nai prosevtaxen;a JW" pepaideumevna" th'" ajsebeiva" ta; dovgmata kai; diafqeivrein tou;" ejxandrapodivsanta" dunamevna".
h. Nm .–mmi. Nm f.mmj. Nm .f.mmk. Nm .–mml. Nm .– A [], B, C –1, = mss. a. Nm .
Question ing children, a brother, and a nephew, promoted none of these to the leadership, but consulted God and appointed the man chosen by him.h Next, having recalled the feasts and the sacrifices,i he legislated regarding those who made vows of sacrifice to the Lord God. First, he declared that whoever made a vow should put it into effect.j In the case of a vow made by a woman still under the authority of her father, the father should confirm the vow. If he expressed his disagreement when she was making her vow, the woman who had made the vow would be free from any claim, whereas if her father expressed agreement or kept silent while she was making her vow, she was to fulfil her promise.k He set down the same law also for married women and commanded that the agreement of the husband should confirm the vow.l
Why did the lawgiver order the slaying of all the Midianite women who had had intercourse with a man?a Because they were schooled in the teachings of idolatry and apt to corrupt their captors.
The Questions on Numbers
Dia; tiv tou;" staqmou;" ajnagravptou" oJ nomoqevth" pepoivhken;a W { ste tou;" eij" u{steron ejsomevnou" gnw'nai th;n tou' Qeou' khdemonivan: diæ ajbavtwn ga;r aujtou;" kai; ajnuvdrwn oJdhghvsa" cwrivwn, ajfqovnw" aujtoi'" th;n tw'n ajnagkaivwn ejcorhvghse creivan.
Tiv dhv pote tw'/ ajkousivw" pefoneukovti meta; th;n tou' ajrcierevw" teleuth;n oJrivzei th;n kavqodon;a {Oti tou' kata; th;n tavxin tou' Melcisede;k b ajrcierevw" oJ qavnato" luvsi" th'" tw'n ajnqrwvpwn aJmartiva" ejgevneto: ou|to" eij " to;n paravdeison ejpanhvgage to;n ejkei'qen ejxorisqevnta. kai; katæ ejkei'non de; to;n kairo;n ejmavlatten hJ fugh; tou' pefoneukovto" to;n tw'n ajgcisteuovntwn qumo;n kai; th;n fonikh;n aujtw'n oJrmh;n ejcalivnou. to; de; meta; th;n teleuth;n tou' ajrcierevw" luqh'nai toi'" feuvgousi th;n timwrivan iJkano;n h\n pei'sai tou;" ajgcisteuvonta" sbevsai loipo;n th;n ojrghvn, wJ" tou' ajrcierevw" teteleuthkovto" ejfæ ou| to; plhmmevlhma gevgone, kai; tou' nomoqevtou tauvthn oJrivsanto" kai; th'/ plhmmeleiva/ kai; th'/ timwriva/ th;n luvsin.
A [], B, C –1, = mss. a. Nm . A [], B, c –1, , = mss. a. Nm .–, mmb. Heb .; Ps .mm
Question
Why did the lawgiver make a record of the stages?a So that later generations would know God’s providence: how he had led them through trackless and waterless places and made abundant provision for their needs.
Why did he delay the return of the involuntary homicide until after the death of the high priest?a Because the death of the high priest “according to the order of Melchizedek”b effected the removal of the sins of mankind. It was he who restored to paradise the man who had been cast out. Also, at that time, the homicide’s flight mollified the anger of the next-ofkin and restrained their desire to kill. The cancellation of the penalty of banishment after the death of the high priest was sufficient to persuade the next-of-kin to extinguish their rage, as the high priest in whose time the fault had been committed was now dead, and the lawgiver had set this limit for release from both the offense and the penalty.1
. Theodoret offers first a spiritual christological, then a pragmatic historical, interpretation of the amnesty prescribed at the death of a high priest (Nm ., ).
The Questions on Numbers
Tivno" cavrin ta;" fula;" diakekri'sqai prosevtaxen;a I{ na ajkevraion diafulacqh'/ tou' ∆Iouvda to; spevrma, diæ ou| th;n eujlogivan toi'" e[qnesin oJ Qeo;" ejphggeivlato.b ejkoinwvnhsan mevntoi ajllhvlai" hJ basilikh; kai; hJ iJeratikh; fulhv, ejpeidh; kai; ajrciereu;" kata; to; ajnqrwvpinon kai; basileu;" oJ despovth" Cristov". A [], B, c –1, , = mss. a. Nm .–mmb. Gn .
Question
Why did he order that the tribes be kept separate?a To maintain the purity of the seed of Judah, through which God had promised his blessing on the nations.b Nevertheless, the royal and priestly tribes intermarried with each other, since, according to his humanity, Christ the Lord was both high priest and king.1 . In this interpretation of Nm .–, a ruling meant to keep marriage and, therefore, property within a tribe (cf. Tb .; .–),Theodoret neglects the historical and pragmatic to concentrate entirely on the spiritual and christological; cf. note to Q. above. Theodoret develops the same christological typology in Q. . on Jos, where he cites examples of high priests who married women of Judah.
QUAESTIONES IN DEUTERONOMIUM
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Dia; tiv to; pevmpton biblivon tou' nomoqevtou Deuteronovmion ejklhvqh; () ∆Exagagw;n ejx Aijguvptou to;n laovn, oJ despovth" Qeo;" e[dwken ejn tw'/ Sina'/ o[rei to;n novmon, kaqæ o}n ejcrh'n aujtou;" politeuvesqai.a ei\ta tw'/ deutevrw/ e[tei prosevtaxe paralabei'n th;n gh'n, h}n toi'" progovnoi" aujtw'n ejphggeivlato dwvsein.b ejkeivnwn de; ajnteirhkovtwn kai; tou'to dravsai mh; boulhqevntwn,c w[mose mhdeni; tw'n ajriqmhqevntwn uJpo; tou' nomoqevtou dwvsein ejkeivnhn th;n gh'n ajlla; touvtou" a{panta" ejn th'/ ejrhvmw/ katanalwvsein.d tessaravkonta toivnun dielhluqovtwn ejtw'n, kajkeivnwn kata; th;n qeivan yh'fon diolwlovtwn, ejkevleuse tou;" ejkeivnwn ajriqmhqh'nai pai'da", th;n aujth;n a[gonta" hJlikivan,e h{nper h\gon ejkei'noi kaqæ o}n hjriqmhvqhsan crovnon.f touvtou" mevllwn eijsagagei'n oJ Qeo;" eij" h}n ejphggeivlato gh'n, didavskei dia; tou' profhvtou to;n novmon, o}n toi'" paranovmoi" aujtw'n|| ejdedwvkei patravsi. to; toivnun Deuteronovmion ajnakefalaivwsin e[cei tw'n ejn th'/ ∆Exovdw/, kai; tw'/ Leuitikw',/ kai; toi'" ∆Ariqmoi'" nenomoqethmevnwn te kai; pepragmevnwn. levgei de; kai; to;n crovnon kai; to;n tovpon, kaqæ o}n kai; ejn w|/ th'/ neolaiva/ tauvth/ th;n didaskalivan proshvnegke: pevran, gavr fhsi, tou' ∆Iordavnou, ejn th'/ ejrhvmw/, pro;" dusmai'",.......ejn tw'/ tessarakostw'/ e[tei, ejn tw'/
c (inc.) [], , a2, (inc.) , c –1, , = mss. a. Ex .–.mmb. Nm mmc. Nm .–mmd. Nm .–mm e. Nm .f.mmf. Nm .–mm
ON DEUTERONOMY
Why is the lawgiver’s fifth book called “Deuteronomy”? () When the Lord God had led the people out of Egypt, he gave them on Mt. Sinai the Law by which they were to live.a Then, in the second year, he ordered them to take possession of the land he had promised to give their ancestors.b But when they opposed him and were unwilling to do this,c he swore he would not give that land to any of those included in the census of the lawgiver but would destroy them all in the wilderness.d So, when forty years had passed, and all those people had died as God had decreed, he enjoined a census of their children, who were now of the same agee as their parents when they had been counted.f When he was about to bring them into the promised land, God taught these people, through the agency of the prophet, the Law that he had given to their lawbreaker parents. Therefore, Deuteronomy contains a summary of the legislation and the events of Exodus, Leviticus, and Numbers and mentions the time and place at which he offered this instruction to the youth of the nation: “Beyond the Jordan, in the wilderness, towards the west, in the fortieth year, in the tenth month, on the first day of the month, after he smote Sihon king of the Amorites and Og king
The Questions on Deuteronomy
dekavtw/ mhniv, mia'/ tou' mhnov",.......meta; to; patavxai aujto;n to;n Shw;n basileva tw'n ajmorraivwn.......kai; to;n ]Wg basileva th'" Basavn.g kai; o{ti, ouj deuvteron novmon e[dwken, ajlla; th'" protevra" ajnamimnhvskei nomoqesiva", aujto; didavskei tou' biblivou to; prooivmion: h[rxato, gavr fhsi, Mwu>sh'" diasafh'sai to;n novmon tou'ton, levgwn, Kuvrio" oJ Qeo;" hJmw'n ejlavlhsen hJmi'n ejn Cwrhvb.h () Ei\ta eijrhkw;" kai; wJ" prosevtaxen aujtou;" eijselqovnta" klhronomh'sai th;n gh'n,i ejphvgagen wJ" katæ ejkei'non eijrhvkei to;n kairovn,j o{ti movno" ejgw; tosouvtwn prostateuvein ouj duvnamai muriavdwn kai; dia; tou'to katevsthsa, fhsiv, ciliavrcou" kai; eJkatontavrcou" w{ste e[cein aujtou;" th'" ajrch'" koinwnouv".k touvtwn de; tw'n lovgwn ajnevmnhsen, ejpeidhvper ∆Ihsou'n to;n Nauh' katevsthse th'" hJgemoniva" diavdocon,l didavskwn wJ", kai; e[ti periwvn, eJtevroi" th;n prostasivan ejpivsteuse kai; o{ti crh; kai; touvtw/ proquvmw" uJpakouvein kai; ta; keleuovmena dra'n. ajnamimnhvskei de; aujtou;" o{pw" me;n oJ Qeo;" prosevtaxe paralabei'n aujtou;" h}n ejphggeivlato gh'n,m o{pw" de; kataskovpou" aujtoi; pemfqh'nai protevrou" hjxivwsan, kai; o{ti, ejkeivnwn ejpanelqovntwn kai; ta; peri; th'" gh'" memhnukovtwn, hjpivsthsan me;n tw'/ seswkovti Qew',/ ajpolabei'n de; th;n gh'n oujk hjqevlhsan wJ" caleph'nai me;n to;n despovthn Qeovn, ajpofhvnasqai de; kata; pasw'n ejkeivnwn tw'n muriavdwn w{ste mhdevna ejkeivnwn eij" ejkeivnhn th;n gh'n eijselqei'n, plh;n Cale;b uiJou' ∆Iefwnh':n ou|to", fhsivn, o[yetai aujthvn, kai; touvtw/ dwvsw th;n gh'n ejfæ h}n ejpevbh kai; toi'" uiJoi'" aujtou', dia; to; proskei'sqai aujto;n ta; pro;" Kuvrion.o touvtou mevntoi ejmnhmovneuse movnou. kai; to;n ∆Ihsou'n e[taxen wJ" a[rconta, kai; strathgovn, kai; profhvthn: tou'to ga;r
l. dekavtw/ F.M. : eJndekavtw/ c [], , , Sir. Sch. = “in the eleventh month.” Cf. Wevers and Quast, ap. crit. to Dt .. l. aujtoi;.......hjxivwsan , C –52, , Sir. Sch. : aujtoi;.......hjxiwvqhsan : aujtoi`~.......hjxivwsan : aujtoi`~.......hjxiwvqhsan Pic. (Sch.) F.M. g. Dt .–mmh. Dt .f.mmi. Dt .–mmj. Ex .mmk. Dt .–mm l. Nm .–mmm. Dt .–mmn. Dt .–mmo. Dt .mm
Question of Bashan.”g We learn from the introduction to this book that he did not give a second Law but reminded them of the earlier legislation: “Moses began to clarify this Law, saying, ‘The Lord our God spoke to us on Horeb.’“1h
() Then, after relating how he had ordered them to enter and take possession of the land,i Moses recalled how he had said back thenj that he was unable to lead such a vast number by himself. “And that is why,” he declared, “I appointed commanders of thousands and hundreds to have a share in government.”k He reminded them of these words, since he had appointed Joshua son of Nun his successorl and wished to indicate that he had entrusted leadership to others while still alive and that the people should give Joshua their full obedience and do as he commanded. He reminded them of how God had ordered them to occupy the land he had promised;m how they had thought fit to send spies ahead; and how, when the spies returned and reported on the land, the people lost faith in the God who had saved them and refused to occupy the land, so that the Lord God was displeased and passed sentence on all that countless host, the sentence that none of them would enter the land except Caleb son of Jephunneh:n “He will see it, and, because of his devotion to the work of the Lord, I shall give him and his descendants the land on which he set foot.”o He mentioned Caleb alone. Furthermore, he appointed Joshua ruler, general, and prophet, as he indicated in what . Our English title is taken from the Greek term deuteronovmion used in . (LXX). Though the Hebrew text of that verse clearly refers to a copy of this law, i.e. the law contained in this book, the Greek deuteronovmion could signify not only “copy” or “repetition of the Law” but also “a second law.” Thus, both Jewish and early Christian exegetes discuss the question of the relationship of the law contained in this book with that promulgated on Sinai; v. A. Siquans, pp. –. In fact, it is now widely believed that Dt reached its final form in the exilic period and was intended to replace the earlier Covenant Code of Ex .–.; v. J. Blenkinsopp, “Deuteronomy,” p. . The variation in the name of the holy mountain,
The Questions on Deuteronomy
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dhloi' ta; eJxh'": eijpw;n ga;r o{ti, kajmoi; wjrgivsqh diæ uJma'" oJ despovth" Qeov":p uJmw'n gavr me qorubhsavntwn, ouj kata; lovgon tw'/ qeivw/ prostavgmati dihkovnhsa kai; touvtou cavrin eijsagagei'n uJma'" eij" th;n gh'n ejkeivnhn kekwvlumai:q ajnevmnhse tw'n para; tou' Qeou' pro;" aujto;n eijrhmevnwn:∆Ihsou'" uiJo;" Nauh', oJ paresthkwv" soi, ou|to" eijseleuvsetai ejkei': aujto;n kativscuson, o{ti aujto;" kataklhronomhvsei aujth;n tw'/ ∆Israhvl.r tau'ta de; levgei, didavskwn aujtou;" wJ" qeovqen oJ strathgo;" th;n ceirotonivan ejdevxato i{na mh; pavlin peri; th'" ajrch'" stasiavswsin. Dihgei'tai de; aujtoi'" o{pw" mevn, u{steron metamelhqevnte", ejboulhvqhsan polemh'sai toi'" cananaivoi", o{pw" de; aujtou;" oJ Qeo;" diekwvluse, kai; o{ti, qrasunovmenoi kai; para; th;n qeivan ejntolh;n ajnabavnte", hJtthqevnte" ejpanh'lqon,s kai; o{son ejn th'/ ejrhvmw/ kathnavlwsan crovnon, th;n a[baton gh'n ejkeivnhn kai; a[nudron perii>onv te",t tivna te ijdoumaivoi" kai; mwabivtai" |dedhlwkovte", filikw`n oujk e[tucon ajpokrivsewn,u kai; o{pw" to;n Shw;n kai; to;n “Wg, tou;" basilei'" tw'n ajmorraivwn, panstratia'/ meta; tw'n ta;" povlei" kai; ta;" kwvma" oijkouvntwn panwleqriva/ parevdosan.v ei\pen de; aujtou' kai; to; tou' swvmato" mevgeqo": hJ ga;r klivnh, fhsivn, W ] g sidhra'.......ejnneva phvcewn to; mh'ko" aujth'", kai; tessavrwn phvcewn to; eu\ro" aujth'".w () [Epeita parhv/nese kai; sunebouvleuse fulavttein ejpimelw'" tou' despovtou ta;" ejntolav": a[koue, gavr fhsin, ∆Israhvl, tw'n dikaiwmavtwn kai; tw'n krimavtwn, o{sa ejgw; didavskw
l. filikw`n , c –1, , , Sir. Sch. : filoneikouvntwn F.M., ap. crit. (The nonsensical fili;oneikouvntwn appears in the text.) = “what they proposed to the Idumeans and Moabites and received no hostile response.” V. Nm .– for Edom’s unfriendly reception of the Israelite ambassadors. p. Dt . mmq. Dt .mmr. Dt .mms. Dt .–mmt. Dt .mm u. Dt .–mmv. Dt .–.mmw. Dt .mm
Question follows. After saying, “Because of you, the Lord God grew angry with me as wellp when you upset me with your clamor and I failed to carry out God’s command as instructed, and for this I am prevented from leading you into the land,”q he recalled what God had said to him: “Joshua son of Nun, your assistant, is the man who will enter there. Encourage him, for he is the one who will take possession of the land for Israel.”r Now, he said this to let them know that the general had received his commission from God so they would not rebel against his governance as they had against that of Moses. Then he recounted how they later had a change of heart and wanted to wage war on the Canaanites, and that, though God forbade them, they were emboldened to go up in defiance of the divine will, were defeated, and returned;s how long a time they spent in the wilderness as they traversed that trackless and waterless land;t what they proposed to the Idumeans and Moabites and yet received no friendly response;u how they wiped out Sihon and Og, the kings of the Amorites, along with their armies and the inhabitants of their cities and towns;v and even how enormous that king was: “Og’s bed was of iron; nine cubits was its length and four cubits its breadth.”2w
() Then he exhorted them, he counseled them to observe carefully all the commandments of the Lord: “Listen, Israel, to all the ordinances and judgments that I instruct you to keep today, so that “Sinai” in Exodus (Yahwistic) and “Horeb” here (Deuteronomistic), reflects the different periods and contexts within which these texts arose; v. R.E. Brown and R. North, “Biblical Geography,” p. . Theodoret, however, does not entertain the idea of a difference of authorship but explains the term “Deuteronomy” as denoting a restatement or summary of the Law for the benefit of the younger generation, either still unborn or too young to understand when God first spoke to Moses on Sinai. His remarks regarding the educational value of the summary recapitulation of a previous narrative recall the similar argument adduced by John Chrysostom (hom. . in Gen.) to account for the appearance of a second, less detailed, story of creation in Gn (Yahwistic) immediately after the fuller narrative of ch. (Priestly). . Here Theodoret takes time to mention a fascinating detail from the defeat of
The Questions on Deuteronomy
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uJma'" shvmeron poiei'n, i{na zh't e kai; eijselqovnte" klhronomhvshte th;n gh'n, h}n Kuvrio" oJ Qeo;" tw'n patevrwn uJmw'n divdwsin uJmi'n.x ei\ta ajnagkaivw" tou' Beelfegw;r eij" mevson fevrei th;n mnhvmhn kai; tw'n diæ ejkeivnhn th;n ajsevbeian ejn th'/ ejrhvmw/ diolwlovtwn.y e[peita ejk parallhvlou deivknusi ta;" qeiva" eujergesiva": poi'on, gavr fhsin, e[qno" mevga w|/ ejstin aujtw'/ Qeo;" ejggivzwn aujtoi'" wJ" Kuvrio" oJ Qeo;" hJmw'n ejn a{pasin oi|" eja;n aujto;n ejpikaleswvmeqa; z keleuvei dev, mh; movnon aujtou;" fulavttein tou' Qeou' tou;" novmou", ajlla; kai; tou;" pai'da" kai; tou;" ejggovnou" ejn eujsebeiva/ diatrevfein kai; paidovqen ta;" qeiva" ejntola;" ejkpaideuvein.aa Ei\ta pavlin aujtou;" ajnevmnhsen o{pw" aujtoi'" oJ tw'n o{lwn ejpevfane Qeov", lovgou" me;n dia; puro;" ajfeiv", oujde;n de; ei\do" ejpideiknuv": tou'to ga;r e[fh: ejk mevsou tou' puro;" fwnh;n rJhmavtwn uJmei'" hjkouvsate kai; oJmoivwma oujk i[dete ajllæ h] fwnhvn.bb tau'ta de; levgei, paideuvwn aujtou;" mhde;n i[ndalma tekthvnasqai mhde; peiraqh'naiv pote qeivan eijkovna kataskeuavsai, ejpeidh; tou' ajrcetuvpou to; ei\do" oujc eJwravkasin∑ o{qen pavlin ejphvgage, mh; ajnomhvshte mhde; poihvshte uJmi'n aujtoi'" glupto;n oJmoivwma, pa'san eijkovna, oJmoivwma ajrsenikou' h] qhlukou', oJmoivwma panto;" kthvnou" tw'n o[ntwn ejpi; th'" gh'", oJmoivwma panto;" ojrnevou petomevnou, o} pevtatai uJpo; to;n oujranovn, oJmoivwma panto;" eJrpetou', o} e{rpei ejpi; th'" gh'", oJmoivwma panto;" ijcquvo", o{sa ejsti;n ejn toi'" u{dasin uJpokavtw th'" gh'".cc tau'ta pavnta, fhsivn, eij" creivan uJmetevran pepoivhken oJ Qeov": ajnoiva" toivnun ejscavth" to; eijkovna" tw'n uJphkovwn qeopoiei'n∑ prostevqeike de; kai; tau'ta: mh; ajnablevya" eij" to;n oujrano;n kai; ijdw'n to;n h{lion, kai; th;n selhvnhn,.......kai; pavnta to;n kovsmon tou' oujranou', planhqei;" proskunhvsh/" aujtoi'",.......a} ajpevneime Kuvrio" oJ Qeov" sou aujta; pa's i toi'" e[qnesi toi'" uJpokavtw tou' oujranou`.` dd tau'ta, fhsivn, eij" th;n tw'n ajnqrwvpwn kateskeuvasen creivan oJ poihthv": mh; |toivnun uJpolavbh/" qeou;" tou;" uJpo; tou' Qeou' tw'n o{lwn ajforisqevnta" w{ste tai'" creivai"
x. Dt .mmy. Dt .mmz. Dt .mmaa. Dt .f.mmbb. Dt .mm cc. Dt .–mmdd. Dt .mm
Question you may live and enter and occupy the land that the Lord, the God of your fathers, is giving you.”x Next, he made apposite mention of the Baal of Peor and of those who perished in the wilderness because of that act of idolatry.y Then, by contrast, he brought out God’s benefactions: “What great nation has its god so near to it as the Lord our God is to all who call upon him?”z He commanded them not only to observe God’s laws themselves but to raise their children and their grandchildren in piety and to school them in God’s commandments from childhood.aa Then he reminded them how the God of the universe had manifested himself and delivered his words in the midst of the fire but showed them no form. As the text reads, “From the midst of the fire you heard the sound of words but perceived no form—only a voice.”bb Now, Moses said this to instruct them not to shape any image or try to make any likeness of God, since they had not seen the form of the Archetype. Hence, he added, “Do not transgress by making yourselves a carved likeness, any image, a male or female likeness, a likeness of any animal on the earth, a likeness of any winged creature that flies under heaven, a likeness of any reptile that crawls on the ground, a likeness of any fish that is in the waters under the earth.”cc “All these,” he said, “God made for your use, so it is the height of folly to make gods of images of beings that are subject to you.” He went on, “When you look up into the sky and see the sun, the moon, and all the array of heaven, do not be deceived and bow down to them, since the Lord your God has apportioned them to all the nations under heaven.”dd He means, “The Creator made these for human use, so do not regard as gods those that the God of the universe has assigned to serve the needs of man.” Thus, the oth-
Sihon and Og, an event he had passed over—perhaps so he could devote more attention to the subsequent saga of Balaam—in his commentary on Nm .
The Questions on Deuteronomy
tw'n ajnqrwvpwn diakonei'n: ou{tw ga;r kai; oiJ loipoi; hJrmhvneusan: a{tina diekovsmhsen oJ Qeov" sou eij" tou;" laou;" uJfæ o{lon to;n oujranovn. () Ei\ta dedivttetai aujtou;" tai'" ajpeilai'" wJ", eij tolmhvsaien to;n qei'on parabh'nai novmon kaiv tino" tw'n o[ntwn oJmoivwma kataskeuavsai kai; qeopoih'sai, eij" pa'san aujtou;" diasperei' th;n gh'n, kai; wJ" douleuvonte" tou;" yeudwnuvmou" qeou;" proskunhvsousin.ee e[peita pavlin ajpo; sugkrivsew" deivknusi to; pantoduvnamon tou' Qeou': ejperwthvsate, gavr fhsin, hJmevra" ta;" protevra", genomevna" protevra" sou, ajpo; th'" hJmevra" h|" e[ktisen oJ Qeo;" to;n a[nqrwpon ejpi; th'" gh'" kai; ejpi; to; a[kron tou' oujranou'......, eij gevgone kata; to; rJh'ma.......tou'to, eij hjkouvsate toiou'ton: eij ajkhvkoen e[qno" fwnh;n Qeou' zw'nto" lalou'nto" ejk mevsou tou' purov", o}n trovpon ajkhvkoa" su; kai; e[zhsa".ff e[fh de; kai; o{pw" aujtou;" hjleuqevrwse th'" pikra'" tw'n aijguptivwn douleiva". sunecw'" mevntoi didavskei aujtou;" kai; wJ" oujranovqen aujtoi'" oJ tw'n o{lwn dielevcqh Qeo;" kaiv, ejk mevsou tou' puro;" fwnh'/ kecrhmevno", nenomoqevthken i{na mhdemivan eijkovna kataskeuavswsi tou' ajoravtou Qeou'.gg didavskei de; kai; wJ" pavmpan ajmhvcanon qeivan eijkovna kataskeuavsai: ouj ga;r movnon ajorv aton e[cei th;n fuvs in, ajlla; kai; pavmpan ajperivgrafon: Kuvrio", gavr fhsin, oJ Qeov" sou, ou|to" Qeo;" ejn tw'/ oujranw'/ a[nw kai; ejpi; th'" gh'" kavtw, kai; oujk e[sti.......plh;n aujtou'.hh jIstevon mevntoi wJ", oujk ejn hJmevra/ mia'/ tau'ta pavnta oJ profhvth" tw'/ law'/ dielevcqh, ajllæ ejn pollai'" aujtoi'" hJmevrai" th;n didaskalivan proshvnegken. o{qen pollavki" tou;" aujtou;" lovgou" ajnakukloi' i{na th'/ suneceiva/ pagivan th;n mnhvmhn ejrgavshtai. aujtivka gou'n, meta; th;n diavlexin tauvthn, ta; peri; tw'n povlewn iJstovrhsen, eij" a}" katafeuvgein tou;" ajkousivoi"
ll. f. kai; ejpi; to; a[kron tou` oujranou` Pic. (Sch.) F.M. : ejpi; to; a[kron tou` oujranou` e{w~ a[krou tou` oujranou` (ajpo; tou' -ou'), , Sir. Sch. = “‘from one end of heaven to the other’” : kai; ejpi; to; a[kron tou` oujranou` e{w~ a[krou tou` oujranou' [], = “‘and from one end of heaven to the other.’” ee. Dt .–mmff. Dt .f.mmgg. Dt .–mmhh. Dt .mm
Question er translators offer: “All that your God mustered in array for the peoples under the whole of heaven.”3 () Next, he put fear into them with the threat that, if they presumed to transgress the Law of God by preparing a likeness of any creature and making a god of it, God would scatter them across the whole earth, and they would bow down to their false gods in slavery.ee And he demonstrated God’s omnipotence by use of a comparison: “Ask about former times before your day, from the time when God created man on earth and to the end of heaven, whether anything like this has ever happened, whether you have heard of anything like it, whether any nation has heard a voice of the living God speaking from the midst of the fire as you have heard and lived.”ff He also related how God had freed them from harsh slavery to the Egyptians. He taught them over and over again that the God of the universe had spoken from heaven and, with a voice issuing from the midst of the fire, had given them the Law so that they would make no image of the unseen God.gg And he taught them that it is utterly impossible to make an image of God, who by nature is not only invisible but also utterly uncircumscribed: “The Lord your God is God who is in heaven above and on earth below, and there is no other but him.”hh You should know that the prophet did not deliver all these discourses on just one day but taught the people over the space of many days. Hence, he often recurred to the same topics to strengthen their memory by repetition. In any case, immediately after this discourse, he gave an account of the cities to which those guilty of
. Theodoret develops at length the prohibition of images. Antiochene commentators are generally wary also of linguistic anthropomorphisms that might seem to impugn the divine transcendence; cf. Qq. f. on Gn.
The Questions on Deuteronomy
peripeptwkovta" fovnoi" ejkevleusen.ii ei\ta ejdivdaxen o{ti pavlin sunhvqroise to;n lao;n kai; qeosdovtwn ajnevmnhse novmwn.jj kai; o{ti, oujc e{teron devdwke novmon, ajlla; to;n provteron ejkpaideuvei tou;" th'" nomoqesiva" ejkeivnh" dia; to; th'" hJlikiva" ajtele;" ejpakou'sai mh; dunhqevnta" aujta; didavxei tou' profhvtou ta; rJhm v ata: Kuvrio", gavr fhsin, oJ Qeo;" hJmw'n dievqeto pro;" uJma'" diaqhvkhn ejn Cwrhvb. oujci; toi'" patravs in uJmw'n dievqeto Kuvrio" th;n diaqhvkhn tauvthn, ajlla; pro;" uJma`~.kk ejpeidh;; ga;r ejkei'noi parabavnte" diwvlonto, touvtoi" de; th;n toi'" patravs in ejphggelmevnhn ejdivdou gh'n,ll touvtoi" e[fh to;n novmon dedovsqai. ei\ta levgei ta;" ejntolav", w|n to;n nou'n ajneptuvxamen, th;n [Exodon eJrmhneuvonte".mm () ∆Edivdaxe de; kajntau'qa to;n th'" ajrgiva" tou' sabbavtou skopovn: e[fh gavr, i{na ajnapauvshtai oJ pai'" sou, kai; hJ paidivskh sou, kai; to; uJpozuvgiovn sou.nn kaqavper, fhsiv, su; touvtwn ajpolauvei" diapantov", ou{tw" a{pax gou'n ajpolausavtwsan ejn tai'" eJpta; th'" eJbdomavdo" hJmevrai" oiJ qeravponte", kai; aiJ qeravpainai, kai; ta; uJpozuvgia. e[peita th'/ mnhvmh/ th'" ejn Aijguvptw/ douleiva" th;n sumpavqeian pragmateuvetai: o{ti oijkevth", fhsivn, h\sqa ejn th'/ Aijguvptw/, kai; ejxhvgagev se Kuvrio".......ejkei'qen ejn ceiri; krataia'/ kai; ejn bracivoni uJy hlw'/, dia; tou'to sunevtaxe.......Kuvrio" oJ Qeov" sou w{ste fulavttesqaiv se th;n hJmevran tw'n sabbavtwn kai; aJgiavzein aujthvn.oo th'/ peivra/ memavqhka" to; th'" douleiva" pikrovn: ejkeivnwn ajnamimnhskovmeno", h{mero" genou' toi'" uJphkovoi" kai; pra'o" kai; h|" ajpolauvei" ajnapauvlh" dihnekw'" metavdo" touvtoi" ejn th'/ eJbdovmh/ th'" eJbdomavdo" hJmevra/. ejn de; toi'" meta; tau'ta to; pneumatiko;n oujk ajphgovreusen e[rgon: e[fh gavr, pa'n e[rgon
l. hJmw`n.......uJma`~ Sir. F.M. : uJmw`n.......hJma`~ = “‘The Lord your God made a covenant with us’” : hJmw`n.......hJma`~ = “‘The Lord our God made a covenant with us’” : uJmw`n.......uJma`~ a [], , , , Sch. = “‘The Lord your God made a covenant with you.’” Cf. Wevers and Quast, ap. crit. to Dt .. ii. Dt .–mmjj. Dt .mmkk. Dt .f.mmll. Dt .f.mmmm. Dt .–mm nn. Dt . (LXX var.)mmoo. Dt .mmmm
Question involuntary homicide were to flee for refuge. ii Then Scripture recounts that he once again assembled the people and reminded them of their God-given laws.jj It will be clear from the prophet’s own words that he was not giving them a different law but instructing in the earlier legislation those who had been too young to be able to pay heed to it: “The Lord our God made a covenant with you on Horeb. It was not with your parents that the Lord made this covenant, but with you.”4kk Since those who had transgressed had died, and it was instead to the more recent generation that he gave the land promised to their fathers,ll he said that the Law had been given to them. He then recited the commandments, which we have already interpreted in our discussion of Exodus.5mm () Here, too, he explained the purpose of the sabbath rest: “so that your male and female slave may rest and your beast of burden as well.”nn In effect, this is to say, “Since you benefit from them all the time, let your male and female servants and your beasts of burden benefit from rest at least once in the seven days of the week.” Next he excited compassion by recalling their slavery in Egypt: “Because you were a slave in Egypt, and the Lord brought you out with a strong hand and an uplifted arm, the Lord your God has commanded you to keep the day of the Sabbath and to hallow it.”oo In other words, “You know from experience the harshness of slavery; mindful of that, be kind and gentle to the servants, and, on the seventh day of the week, share with them the rest you always enjoy.” But in what follows he did not forbid spiritual work. The text says, “You shall do no servile work, the exception being what you do for the benefit of
. In Dt .f. Theodoret’s version of the LXX read “our God,” “with you,” “with your parents,” and “with you” while the Masoretic text has “our God,” “with us,” “with our parents,” and “with us.” The Göttingen edition of the Septuagint, which otherwise agrees with Theodoret, offers “your God.” . V. Qq. –, where, however, Theodoret comments only on the first three commandments; cf. note to Q. on Ex.
The Questions on Deuteronomy latreuto;n ouj poihvsete.......plh;n o{sa poihqhvsetai ejpi; yuch'/ pp oi|on ajnavgnwsi", qeivwn logivwn ajkrovasi", yalmw/divai, iJerourgivai, kai; ta; touvtoi" prosovmoia.
Pw'" nohtevon to; a[koue, ∆Israhvl: Kuvrio" oJ Qeov" sou, Kuvrio" ei|" ejstin; a Pollavki" eijrhvkamen o{ti to; o[noma to; Kuvrio" kai; Qeov", th'" qeiva" fuvsew", ouj th'" tw'n proswvpwn diairevsew" dhlwtikav, oJ de; pathvr, kai; oJ uiJov", kai; to; a{gion pneu'ma tw'n ijdiothvtwn shmantikav. ajlla; toi'" ajtelevs in ijoudaivoi" th;n ajkribh' qeologivan prosenecqh'nai oujc oi|ovn te h\n: tauvthn ga;r a]n poluqeiv>a" ajformh;n ejpoihvsanto. ou| dh; cavrin monadikw'" to; qei'on ejn th'/ palaia'/ profevretai o[noma, e[cei de; o{mw" ta; th'" triavdo" aijnivgmata. to; ga;r Kuvrio" oJ Qeov" sou, Kuvrio" ei|" ejsti kai; to; th'" oujs iva" didavskei monadiko;n kai; paradhloi' tw'n proswvpwn to;n ajriqmovn: a{pax ga;r to; Qeov", di;" de; to; Kuvrio" tevqeiken.
pp. Ex . A [], B, C –1, = mss. a. Dt .mm
Question your soul,”pp such as reading and listening to the holy Scriptures, psalmody, the divine service, and the like.6
How are we to understand the verse “Listen, Israel, your God is the Lord; the Lord is one”?a I have often remarked that the terms “Lord” and “God” refer to the divine nature, not to the distinction in persons, whereas “Father,” “Son,” and “Holy Spirit” refer to the individual persons.1 But the precise doctrine of God could not be presented to the Jews, who, imperfect as they were, would have found it a pretext for polytheism. Hence, in the Old Testament, the the divine name is expressed in the singular but contains obscure hints of the Trinity. The verse, “Your God is the Lord; the Lord is one,” as well as conveying the unity of being, also indicates the number of persons. Note that he used “God” once and “Lord” twice.2
. Theodoret emphasizes what J. Blenkinsopp (on .–) terms the “humanitarian” motivation given in Dt for the law of the Sabbath. Theodoret’s term “servile” (latreuto;n) is absent from the LXX both in Dt . and from the statement of the same commandment in Ex . and has no equivalent in the MT. He has drawn this from the regulations for the feast of Tabernacles (Lv .). In his exposition of this law, Theodoret insists on the distinction between servile and spiritual work, rather than on attendance at a place of worship. . V., e.g., Q. on Gn. . In Dt . Theodoret finds clues (aijnivgmata), though not a clear statement, of the trinitarian doctrine of God (qeologiva).
The Questions on Deuteronomy
Tiv ejstin to; ajgaphvsei" Kuvrion to;n Qeovn sou ejx o{lh" th'" kardiva" sou, kai; ta; eJxh'";a Safw'" hJma'" oJ Kuvrio" ejdivdaxen o{ti oujdei;" duvnatai dusi; kurivoi" douleuvein.b kai; ejntau'qa toivnun didaskovmeqa, mh; merivzein th;n ajgavphn eij" Qeo;n kai; crusovn, eij" Qeo;n kai; gunai'ka, eij" Qeo;n kai; pai'da", ajlla; pa'san th'" ajgavph" th;n duvnamin ajfierou'n tw'/ pepoihkovti Qew':/ meta; dev ge to;n poihthvn, ajponevmein eJkavstw/ ta; provsfora: kai; paisiv, kai; ajdelfoi'", kai; fivloi". th'" ga;r tou' Qeou' ajgavph" kai; to; tau'ta c plhrou'n: oJ ajgapw'n me, gavr fhsi, ta;" ejntolav" mou plhrwvsei. aiJ de; tou' Qeou' ejntolai; peri; touvtwn diagoreuvousin.
Tiv dhv pote kata; tou' Qeou' ojmnuvnai diagoreuvei oJ novmo";a {Ina mh; kata; tw'n yeudwnuvmwn ojmnuvwsi qew'n: tou'to ga;r kai; dia; tou' profhvtou e[fh: ejan; ejxavrh/" ta; ojnovmata tw'n baalei;m ejk tou' stovmatov" soub kai; ojmovsh/", zh'/ Kuvrio", meta; ajlhqeiva".c kai; ejntau'qa dev, eijrhkwv", Kuvrion to;n Qeovn sou fobhqhvsh/, kai; aujtw'/ movnw/ latreuvsei", kai; pro;" aujto;n kollhqhvsh/, kai; tw'/ ojnovmati aujtou' ojmh',/ ejphvgagen, ouj poreuvsesqe ojpivsw qew'n eJtevrwn ajpo; tw'n qew'n tw'n ejqnw'n, tw'n perikuvklw/ uJmw'n.d
A [], B, C –1, = mss. a. Dt .mmb. Mt .mmc. Jn .mm A [], B, C –1, = mss. a. Dt .mmb. Hos .mmc. Jer .mmd. Dt .f.mm
Question
What is the meaning of the verse “You shall love the Lord your God with all your heart” and so on?a The Lord gave us explicit instruction that “no one can serve two masters.”b Here, then, we are taught not to divide our love between God and gold, God and wife, or God and children, but to dedicate all the force of our love to the God who made us, and, after the Creator, to apportion to each—children, relatives, and friends—his due. In fact, the performance of this duty is also consequent upon the love for God, for as Scripture says, “He who loves me will carry out my commandments,”c and God’s commandments refer explicitly to these people.
Why does the Law require them to swear by God’s name?a So they will not swear by false gods. He delivered the same command through his prophet: “If you remove the names of the Baals from your mouthb and swear, ‘As the Lord lives,’ a truthful oath.”c Here, too, after saying, “You shall fear the Lord your God, and serve him alone, and cling to him, and swear by his name,” he added, “You shall not go after other gods, any of the gods of the nations who are round about you.”d
The Questions on Deuteronomy
Pw'" nohtevon to; oujk ejkpeiravsei" Kuvrion to;n Qeovn sou; a JO Kuvrio" aujto; ejn toi'" iJeroi'" eujaggelivoi" hJrmhvneuse: tou' ga;r diabovlou eijrhkovto", bavle seauto;n a[nwqen kavtw, ei\pen, oujk ejkpeiravsei" Kuvrion to;n Qeovn sou.b ejkpeiravzei de; to;n Qeo;n oJ divca logismou' rJiyokinduvnw" ti pravttwn.
Tiv dhv pote ajpagoreuvei oJ novmo" ta;" pro;" tou;" oJmovrou" ajllofuvlou" ejpigambriva";a Ouj dei'tai safhneiva" oJ novmo": eJauto;n ga;r eJrmhneuvei: e[fh ga;r o{ti, ajposthvsousi to;n uiJovn sou ajpæ ejmou', kai; latreuvsei qeoi'" eJt evroi".b ajnagkaivw" mevntoi kai; th;n aijtivan aujtou;" th'" qeiva" didavskei khdemoniva": ouj ga;r dia; to; pleivou" ei\nai, fhsiv, tw'n ejqnw'n proevkrinen uJma'" oJ Qeov", ajlla; dia; th;n tw'n progovnwn eujsevbeian kai; th;n gegenhmevnhn pro;" ejkeivnou" uJpovscesin.c ei\ta to; ajlhqe;" aujtou' deiknuv", ejphvgagen o{ti oJ Qeo;".......pistov",.......fulavsswn.......diaqhvkhn kai;.......e[leon toi'" ajgapw's in aujto;n kai; toi'" fulavssousi ta;" ejntola;" aujtou' eij" ciliva" geneav".d kai; ejpeidh; ajtelei'" h\san, kai; trofh'" galaktwvdou" ejdevonto,e kai; ajkouvein peri; tw'n aijwnivwn ajgaqw'n oujk ejduvnanto, uJpiscnei'tai aujtoi'" polugonivan, kai; gh'" eujkarpivan, kai; poimnivwn kai; boukolivwn eujexivan, kai; swvmato" uJgeivan, kai; th;n ejn polevmoi" nivkhn, kai; o{sa toiau'ta.f A [], B, C –1, = mss. a. Dt .mmb. Mt .f. A [], B, C –1, = mss. a. Dt .mmb. Dt .mmc. Dt .f.mmd. Dt .mme. Cf. Cor .; Heb ..mm f. Dt .–mm
Question
How are we to understand the verse “Do not put the Lord your God to the test”?a The Lord provided the interpretation in the sacred Gospels. When the devil said, “Throw yourself down from on high,” he replied, “You shall not put the Lord your God to the test.”1b Thus, people who act thoughtlessly and recklessly put God to the test.
Why does the Law forbid intermarriage with foreign neighbors?a This law requires no clarification, as it comments on itself, declaring, “Because they will turn your son away from me, and he will serve other gods.”b Thus, with good reason it goes on to teach them why God cared for them: “It was not that you were more numerous that God preferred you to the nations but because of the piety of your forbears and the promise he had made to them.”c Then, to bring out his reliability, he added, “God is faithful in observing covenant and mercy with those who love him and keep his commandments—even to a thousand generations.”d Since they were imperfect, needing to be fed milke and unable to hear of eternal good things, he promised them an abundance of children, fertility of the soil, fecundity of flocks and herds, health of body, victory in war, and that sort of thing.f
. This prohibition refers, as does Jesus’ citation, to the people’s provocation of God at Massah and Meribah; v. Blenkinsopp on Dt . and Albright and Mann on Mt .. Theodoret, who had not commented on either version of this story (Ex and Nm ), here offers an interpretation that, neglecting the reference to the previous narrative, amounts to no more than a platitude.
The Questions on Deuteronomy
E [ peita pavlin aujtou;" ajnevmnhse th'" ejn th'/ ejrhvmw/ diagwgh'" kai; ta;" tauvth" aijtiva" ejdivdaxen: ejkavkwse......, gavr fhsi, kai; ejlimagcovnhsev se kai; ejywvmisev se to; mavnna.......i{na ajnaggeivlh/ soi o{ti, oujk ejpæ a[rtw/ movnw/ zhvsetai.......a[nqrwpo", ajllæ ejpi; panti; rJhvmati.......ejkporeuomevnw/ dia; stovmato" Qeou'.g dia; mevntoi touvtwn kai; hJmei'" paideuovmeqa mh; dusceraivnein, duskolivai" tisi; peripesovnte", ajlla; stevrgein ta;" qeiva" oijkonomiva" kai; prosmevnein th;n luvsin tw'n peirasmw'n. ejpideivknusi de; kai; ta;" a[lla" eujergesiva": ta; iJmavtiav sou ouj katetrivbh ajpo; sou', oiJ povde" sou oujk ejtulwvqhsan, ijdouv, tessaravkonta e[th. kai; gnwvsh/ th'/ kardiva/ sou o{ti, wJ" ei[ ti" paideuvsai a[nqrwpo" to;n uiJo;n aujtou', ou{tw" Kuvrio" oJ Qeov" sou paideuvsei se. kai; fulavxh/ ta;" ejntola;" Kurivou, tou' Qeou' sou, poreuvesqai ejn tai'" oJdoi'" aujtou' kai; fobei'sqai aujtovn.h meta; to;n peirasmo;n hJ paravklhsi", meta; th'" paideiva" hJ yucagwgiva: limo;" kai; trufhv, oJdoiporiva" povno" kai; swvmato" eujpavqeia, spavni" ajnagkaivwn kai; tw'n eujfqavrtwn iJmativwn kai; uJpodhmavtwn to; diarkev". ei\ta parainei' nikw'nta", mh; th'/ oijkeiva/ rJwvmh/ th;n nivkhn ejpigravfein, ajlla; tw'/ ejpikouvrw/ kai; promavcw/ Qew'/.i
||52
Tivna" levgei uiJou;" ∆Enavk; () ∆Apovgonoi gigavntwn h\san wJ" hJ iJstoriva didavskei: tou'to ga;r e[fh: lao;n polu;n kai; eujmhvkh, uiJou;" ∆Enavk, ou}" su; oi\sqa kai; su; ajkhvkoa": tiv" ajntisthvsetai kata; provswpon uiJwn' ∆Enavk; a to; de; su; oi\sqa kai; ajkhvkoa" tevqeike, tw'n lovgwn ajnamimnhv/skwn tw'n ejkeivnhn kataskophsavntwn th;n gh'n: ejkei'noi ga;r e[legon, o{ti h\men ejnwvpion aujtw'n wJsei; ajkrivde".b|| g. Dt .mmh. Dt .–mmi. Dt .f.mm A [], B, c –1, (inc.), = mss. a. Dt .mmb. Nm .mm
Question He next reminded them of their life in the wilderness, and explained the reason for it: “He afflicted you, exposing you to hunger and feeding you with manna, to let you know that man shall not live by bread alone, but by every word that comes from the mouth of God.”g This also teaches us not to become upset when we encounter difficulties, but to accept God’s plan and look forward to the resolution of our trials.1 He also set out God’s other acts of favor: “Your garments were not worn out, nor your feet callused these forty years. Know in your heart that as a man disciplines his child, so the Lord your God will discipline you. You shall keep the commandments of the Lord your God to walk in all his ways and fear him.”h After the testing, comes consolation, after the discipline, encouragement: hunger then abundance, the hardship of travelling then bodily pleasure, want of necessities then the durability of even their fragile clothing and footwear. He then warned the victors not to ascribe the victory to their own strength, but to God, their ally and champion.i
Whom does he call “the sons of Anak”? () As the sacred history explains, they were descendants of giants. This is what he said: “A numerous people, tall, sons of Anak, whom you know, and of whom you have heard it said, ‘Who will resist in the face of the sons of Anak?’”a The statements “You know” and “You have heard it said” were meant to remind them of the report given by the men who had spied out the land. They had declared, “Compared to them we were like grasshoppers.”b . As A. Siquans (pp. f.) points out, Theodoret both discusses this passage regarding the manna in its narrative context and applies it to the life of his audience. Moses, speaking to the Israelites, confirms the validity of the promise of the
The Questions on Deuteronomy
Ou{tw to;n ejpi; th'/ rJwvmh/ katasteivla" tu`fon, didavskei aujtou;" mhde; ejpi; toi'" th'" yuch'" katorqwvmasi mevga fronei'n: mh; ei[ph/", gavr fhsin, ejn th'/ kardiva/ sou, o{ti dia; ta;" dikaiosuvna" mou eijshvgagev me Kuvrio" klhronomh'sai th;n gh'n th;n ajgaqh;n tauvthn. dia; ga;r th;n ajsevbeian tw'n ejqnw'n touvtwn, Kuvrio" ejxoloqreuvsei aujtou;" ajpo; proswvpou sou: oujci; dia; th;n dikaiosuvnhn sou oujde; dia; th;n oJs iovthta th'" kardiva" sou su; eijsporeuvh/ klhronomh'sai th;n gh'n.c tau'ta de; e[fh, duvo kata; taujto;n pragmateuovmeno": kai; metriavzein didavskwn aujtou;" kai; th'/ tou' Qeou' bohqeiva/ to; pa'n ejpigravfein kai; prolevgwn wJ" ta; paraplhvsia peivsontai toi'" e[qnesin ejkeivnoi" eij ta; o{moia dravsaien. () Eij" kairo;n de; kai; tw'n ejn th'/ ejrhvmw/ paranomhqevntwn ajnevmnhse, to;n lovgon ejkei'non kratuvnwn wJ" ouj dia; ta;" dikaiosuvna" aujtw'n klhronomhvsousi th;n gh'n: mnhvsqhti, ga;r e[fh, kai; mh; ejpilavqh/ o{sa parwvxuna" Kuvrion to;n Qeovn sou ejn th'/ ejrhvmw/.d h[gage de; eij" mevson kai; th;n tou' movscou latreivan, kai; o{ti dia; th;n ejkeivnwn ajsevbeian ta;" qeosdovtou" sunevtriye plavka", kai; wJ", spoudaivan iJketeivan prosenegkwvn, iJlewvsato to;n Qeo;n mavla kai; aujtoi'" kai; tw'/ ∆Aarw;n ojrgizovmenon:e kai; ejpi; ∆Aarwvn, gavr fhsin, ejqumwvqh Kuvrio" sfovdra ejxoloqreu'sai aujtovn, kai; hujxavmhn kai; peri; ∆Aarw;n ejn tw'/ kairw/` ejkeivnw/.f ou{tw kai; ta; a[lla gegenhmevna diexelqwvn, fhsiv, kai; nu'n, ∆Israhvl, tiv Kuvrio" oJ Qeo;".......aijt ei' para; sou' ajllæ h] fobei'sqai Kuvrion to;n Qeovn sou, kai; poreuvesqai ejn pavsai" tai'" ejntolai'" aujtou',.......latreuvein Kurivw/ tw'/ Qew'/ sou ejx o{lh" th'" kardiva" sou'; g kai; i{na mh; topavswsi to;n Qeo;n tau'ta nomoqetei'n, wJ" qumavtwn deovmenon, ejphvgagen, ijdou; Kurivou tou' Qeou' sou oJ oujranov", kai; oJ oujrano;" tou' oujranou', hJ gh' kai; pavnta o{sa ejsti;n ejn aujtoi'": plh;n tou;" patevra" uJmw'n proeivleto Kuvrio" ajgapa'n aujtou;" kai; ejxelevxato to; spevrma aujtw'n metæ aujtouv", uJma'", para; pavnta ta; e[qnh.h didaskovmeqa de; dia; touvtwn wJ" ajpolauvousi pai'de" ajgaqw'n dia; th;n tw'n progovnwn eujsevbeian.
c. Dt .f.mmd. Dt .mme. Dt .–mmf. Dt .mmg. Dt .mm h. Dt .f.mm
Question Having repressed their boasts of physical strength, he taught them not to be conceited because of their spiritual achievements: “Do not say in your heart, ‘It is because of my righteousness that the Lord has brought me in to occupy this good land’; it is because of the idolatry of these nations that the Lord will eliminate them from before you. It is not because of your righteousness or the holiness of your heart that you are entering to occupy the land.”c This statement was meant to achieve two things at once: first, to teach them to be humble and to ascribe everything to God’s help, and second, to predict that they would suffer the same punishments as the gentiles if they committed the same offenses. () He then made an apposite reference to their transgressions in the wilderness to confirm the warning that it was not because of their righteousness that they would occupy the land: “Remember and do not forget all the provocation you gave the Lord your God in the wilderness.”d He brought up their worship of the calf; that, due to their idolatry, he had smashed the God-given tablets; and that, through earnest entreaty, he had placated God, who was extremely angry with them and with Aaron:e “The Lord was so angry with Aaron as to destroy him, and I prayed for Aaron at that moment.”f After recounting other events as well, he asked, “And now, Israel, what does the Lord God require of you but to fear the Lord your God, to walk in all his commandments, and to serve the Lord your God with all your heart?”g Moreover, so they would not suppose that God was laying down these laws because he needed their sacrifices, he added, “Lo, the heaven, and the heaven of heaven, the earth and everything in them belong to the Lord your God. Yet the Lord chose your ancestors to love them and selected you their offspring after them instead of all the nations.”h From this we learn how much the offspring benefit from the piety of their forbears. land by citing an earlier example of God’s provision for Israel, and Christians should learn from this story patience in difficulties and hope in divine Providence; cf. the conclusion of Q. . In her discussion, Siquans cites as well other patristic remarks on Dt ., most of which are preserved in the catena on the Octateuch published by Nikephoros; cf. note to Q. on Ex.
The Questions on Deuteronomy jEdivdaxe de; kai; poiva peritomh; tw'/ Qew'/ prosfilhv": peritemei'sqe, ga;r e[fh, th;n sklhrokardivan uJmw'n kai; to;n travchlon uJmw'n ouj sklhrunei't e e[t i,i kai; tau'ta ejlevgeto toi'" mhdevpw th;n ajkrobustivan peritmhqei's in: ∆Ihsou'" ga;r oJ tou' Nauh' meta; to; diabh'nai to;n ∆Iordavnhn ejn Galgavloi" aujtou;" perievtemen.j ajllæ o{mw", kai; ajperitmhvtoi" ou\s in, oujk ejkevleuse th;n ajkrobustivan peritmhqh'nai, ajlla; th;n sklhrokardivan kai; to;n travchlon to;n sklhrovn. toigavrtoi timiwtevra hJ th'" kardiva" peritomhv. tauvthn de; aujtw'n th;n kathgorivan kai; dia; ÔIeremivou tou' profhvtou oJ despovth" Qeo;" ejpoihvsato: pavnta, ga;r e[fh, ta; e[qnh ajperivtmhta sarkiv, oJ de; oi\ko" ∆Israhvl, ajperivtmhtoi kardivai" aujtw'n.k
Pw'" nohtevon oJ ga;r Kuvrio", oJ Qeo;" uJmw'n, ou|to" Qeo;" tw'n qew'n kai; Kuvrio" tw'n kurivwn; a Qeou;" tou;" krita;" ojnomavzei: qeou;", gavr fhsin, ouj kakologhvsei" kai; a[rconta tou' laou' sou oujk ejrei'" kakw'".b kai; e[nqa de; ei\pon oiJ eJbdomhvkonta, a[xei" aujto;n.......eij" to; krithvrion,c oiJ de; peri; to;n ∆Akuvlan kai; to;n Suvmmacon a[xei" aujto;n pro;" tou;" qeou;" hJrmhvneusan, qeou;" tou;" krita;" ojnomavsante". touvtwn aujto;n ei\pe Qeo;n qew'n, ouj gavr toi tw'n yeudwnuvmwn. kai; h[dh de; dia; pleiovnwn hJrmhneuvsamen tau'ta.
i. Dt .mmj. Jos .–mmk. Jer . A [], B, c –1, , = mss. a. Dt .mmb. Ex .mmc. Ex .mm
Question He also explained what kind of circumcision is pleasing to God: “Circumcise your hardness of heart and no longer stiffen your necks.”i He said this to those who had not yet received the circumcision of the foreskin, since Joshua, the son of Nun, circumcised them in Gilgal after they had crossed the Jordan.j Yet even when they were uncircumcised, his command was to circumcise, not their foreskin, but their hard hearts and stiff necks. Thus, greater value is ascribed to circumcision of the heart. Furthermore, the Lord God laid this accusation against them through the prophet Jeremiah: “The gentiles are uncircumcised in the flesh, but as for the house of Israel, they are uncircumcised in their hearts.”k
How are we to understand “For the Lord your God is God of gods and Lord of lords”?a By “gods” he meant judges. Elsewhere he said, “You shall not revile gods or malign a ruler of your people.”b And where the Seventy have “You will bring him to judgment,”c Aquila and Symmachus and their followers render, “You will bring him to the gods,”—by “gods” referring to judges. Of course, he meant that God is God of these gods, not of the false gods. But I have already commented at length on these verses.1
. V. Q. on Ex.
The Questions on Deuteronomy
Pw'" nohtevon ouj poihvsete pavnta a} hJmei'" poiou'men w|de shvmeron, e{kasto" to; ajresto;n ejnantivon aujtou'; a jEn a{pasin oi|" kateskhvnwsan tovpoi", qusiva" proshvnegkan tw'/ despovth/ Qew',/ pri;n me;n th;n skhnh;n kataskeuavsai ejk livqwn aujtofuw'n oijkodomou'nte" qusiasthvria.b meta; de; th;n tauvth" kataskeuh;n ejn tauvth/ ta;" qeiva" leitourgiva" ejpitelou'nte", oujk ejn eJni; mevntoi tovpw/ tauvta" ejpetevloun, ajllæ ejn eJkavstw/ staqmw':/ sunecw'" ga;r metevbainon, a{te dh; tessarakontouvthn crovnon ejn th'/ ejrhvmw/ katanalwvsante".c ajpagoreuvei toivnun ejn th'/ gh'/ th'" ejpaggeliva" ta; paraplhvs ia dra'n i{na mh; provfasin lavbwsi toi'" yeudwnuvmoi" quvein qeoi'". pareggua'/ de; ejn ejkeivnw/ movnw/ tw'/ tovpw/ ta;" qeiva" ejpitelei'n leitourgiva" o}n a]n ejklevxhtai Kuvrio" oJ Qeov". ejn ejkeivnw/ tw'/ tovpw/ kai; quvein kai; eujwcei'sqai parakeleuvetai: e[stai, gavr fhsin, oJ tovpo" o}n a]n ejklevxhtai Kuvrio" oJ Qeo;" uJmw'n ejpiklhqh'nai ejkei' to; o[noma aujtou', ejkei' oi[sete pavnta o{sa ejgw; ejntevllomai uJmi'n shvmeron: ta; oJlokautwvmata uJmw'n, kai; ta; qusiavsmata uJmw'n,.......ta; ejpidevkata uJmw'n, kai; ta;" ajparca;" tw'n ceirw'n uJmw'n, kai; ta; eJxh'".d ta; de; dovmata oiJ loipoi; ta; eJkouvs ia hJrmhvneusan, toutevstin, o{sa a]n eJkovnte" prosenegkei'n ejqelhvshte.e Ei\ta ajpagoreuvsa" to; ejn panti; tovpw/ ta;" qusiva" prosfevrein,f eij krew'n metalabei'n ejpiqumhvsaien, metalabei'n sunecwvrhsen ejn ai|" katoikou's i povlesi, tou' me;n iJerevw" quvonto", tou' de; ai{mato" eij" th;n gh'n ejkceomevnou. ejkevleuse de; kai; to;n ajkavqarton su;n tw'/ kaqarw'/ tw'n toiouvtwn ajdiafovrw" ajpolau'sai krew'n, didavskwn wJ" ta; toiau'ta quvmata koinav ejsti
l. kai; ta;~ ajparca;~ tw`n ceirw`n uJmw`n F.M. : kai; ta;~ ajparca;~ tw`n ceirw`n uJmw`n kai; ta; dovmata uJmw`n , C –1, , Sir. Sch. = “‘the first-fruits of your hands and your gifts’ and so on.” A [], B, C –1, = mss. a. Dt .mmb. Ex .mmc. Cf. Nm ..mmd. Dt .mme. Dt .mm f. Dt .f.mm
Question
How are we to understand, “You shall not do all we are doing here today, each as is pleasing to himself ”?a Before the construction of the tabernacle, they would offer sacrifices to the Lord God wherever they encamped, building altars out of the local stone.b After constructing an altar, they performed there the divine service, though not in just one place, but at each stage along the way, since they were constantly on the move and spent forty years in the wilderness.c But when they were in the promised land, he forbade them to continue in this manner, as he wished to prevent them from finding a pretext to sacrifice to false gods. Instead, he commanded them to perform the divine service only in the place chosen by the Lord God. It was there, as he ordered, that they were to hold their sacrifices and feasts: “To the place that the Lord your God has chosen for his name to be invoked you shall bring all I command you today: your holocausts, your sacrifices, your tithes, and the first-fruits of your hands” and so on.1d The other translators render “gifts” as “voluntary offerings,” that is, whatever you wish to offer of your own accord.2e Then, after forbidding them to offer sacrifices without regard to place,f he granted them permission to partake of meat wherever they lived whenever they so desired, provided that a priest butcher the victim, and its blood be poured out on the ground. As an indication that such victims were available to all and not dedicated to
. Choosing this verse for commentary, Theodoret rightly draws attention to the basic message of Dt: one God, one people, one sanctuary. Unaware that this chapter combines three different versions of the law centralizing the cult (v. Blenkinsopp on .–), Theodoret does not note that the singular verb and pronominal adjectives of verse contrast with the plural forms of verses and . . The word “gifts” probably refers to the phrase kai; ta; dovmata uJmw`n, a phrase Theodoret most likely omitted from his citation of Dt .; cf. the critical note.
The Questions on Deuteronomy kai; ouj qei'a:g tw'n ga;r dh; qusiw'n oujk ejxo;n h\n toi'" ajkaqavrtoi" metalambavnein.h o{qen eijkovtw" ejphvgagen, favgete aujto; wJ" dorkavda h] e[lafon:i tau'ta de; kaqara; me;n h\n, eij" de; qusivan ouj prosefevreto.
Ta;" dekavta" toi'" iJereu'si prosfevrein nomoqethvsa", pw'" e[fh, ouj dunhvsh/ fagei'n ejn tai'" povlesiv sou ta; ejpidevkata tou' sivtou sou, kai; tou' oi[nou sou, kai; tou' ejlaivou sou; a Duvo dekavta" ajfierou'sqai tw'n o[ntwn prosevtaxe: kai; th;n me;n toi'" leuivtai" prosfevresqai,b th;n de; a[llhn diapipravskesqai kai; th;n tauvth" timh;n eij" th;n aujtw'n eujwcivanc kai; th;n tw'n chrw'n, kai; tw'n ojrfanw'n, kai; tw'n proshluvtwn ajnalivskesqai qerapeivan.d eujwcei'sqai de; aujtou;" ejkevleuse para; to;n qei'on newvn.e Tau'ta de; oJ pavnsofo" nenomoqevthke Kuvrio", th'" tw'n yeudwnuvmwn aujtou;" qew'n plavnh" ejleuqerw'n. ejpeidh; ga;r oJ th'" ajsebeiva" didavskalo" dia; gastrimargiva" kai; filhdoniva" ejxandrapodivzwn tw'n ajnqrwvpwn to; gevno", tai'" tw'n daimovnwn eJortai'" polla;" ajnevmixe paigniva", ejkeivnh" to;n ∆Israh;l ajpallavttwn th'" plavnh", oJ eujmhvcano" Kuvrio" kai; ta; peri; tw'n eJortw'n ejnomoqevthse, kai; ta;" qusiva" sunecwvrhse, kai; tw'n mousikw'n ojrgavnwn hjnevsceto, kai; eujwcei'sqai prosevtaxe, tai'" toiauvtai" yucagwgivai" th;n tw'n eijdwvlwn ejkkovptwn ajsevbeian.
g. Dt .–mmh. V., e.g., Nm ..mmi. Dt . A [], B, C –1, = mss. a. Dt .mmb. Nm .–mmc. Dt .–mmd. Dt .mme. Dt .
Question God,g he commanded that such meat be available to both the unclean and the clean without distinction, for in the case of actual sacrifices, the unclean were forbidden all participation.h Hence, his logical addendum: “Eat it like a deer or a stag,”i these being clean but not offered as sacrificial victims.
How is it that, after requiring them to offer tithes to the priests, he said, “In your cities you shall not be able to eat the tithes of your grain, your wine, and your oil”?a He ordered the dedication of two tithes of property: one to be offered to the Levites,b the other to be sold and the proceeds spent on feastingc and on the care of widows, orphans, and aliens.d He commanded them to conduct their feasting close to the Temple of God.1e Now, it was to free them from the deceit of false gods that the Lord, in his great wisdom, required this. As the teacher of idolatry, intending to enslave the whole human race through gluttony and debauchery, had seasoned the festivals of the demons with great jollity, the Lord, desiring to free Israel from that error, ingeniously established laws for festivals, permitted sacrifices, conceded the use of musical instruments, and gave orders for feasting, his aim in such comforts being to undermine the sacrilegious worship of idols.
. Convinced that the Levites must have been separately provided for, Theodoret reads a second tithe into Dt .–; he found further support for his interpretation in .– and .; v. Q. and note .
The Questions on Deuteronomy
Tiv dhv pote sunecw'" ajpagoreuvei th;n tou' ai{mato" brw'sin;a [Efh me;n kai; aujto;" oJ nomoqevth" o{ti to; ai|ma aujtou' yuch; aujtou' ejsti.b plh;n oi\mai to;n novmon kai; e{teron pragmateuvesqai: th;n miaifovnon ga;r aujtw'n ijatreuvei gnwvmhn. eij ga;r to; tw'n ajlovgwn ai|ma fagei'n yuchvn ejsti fagei'n, pollw'/ ma'llon ajnovsion to; th;n logikh;n yuch;n cwrivsai tou' swvmato".
jEk poiva" dunavmew" oJ tajnantiva didavskwn profhvth" qaumatourgei';a Tou' Qeou' sugcwrou'nto", ejnergou'sin oiJ daivmone". ou{tw kai; tou' Faraw; oiJ favrmakoi kai; to; th'" rJabv dou,b kai; to; tou' c d potamou`, kai; to; tw'n batravcwn eijrgavsanto, ejndedwkovto" tou' pansovfou Qeou' dia; th;n tou' prostavttonto" a[noian: ejpiteivnein ga;r aujtoi'" ejkevleuse ta;" qehlavtou" plhgav". luvein mevntoi ta;" timwriva" oujk i[scuon ou[te mh;n to;n skni'pa ejxagagei'n hjdunhvqhsan:e a} ga;r sunecwvrhsen oJ Qeo;" eijrgavsanto movna. tou'to kai; ejntau'qa dedhvlwken: eijrhkw;" gavr, eja;n.......ajnasth'/ ejn soi; profhvth".......ejnupniazovmeno" ejnuvpnion kai; dwvsei shmei'on h] A [], B, C –1, = mss. a. Dt .–mmb. V., e.g., Gn .; Lv .. A [], B, C –1, = mss. l. dwvsei Sir. Sch. F.M. : dw'Û soi (?) J.P.; Cf. Wevers and Quast, Dt . and ap. crit. Shulze had signalled (n. to col. ) his doubts about the future indicative. Though dwvsei seems clearly an error of etacism, it entered the tradition at an early date as witnessed by Washington Freer Gallery, I (fifth c.). As F.M. reports no variants, I have not ventured to print the obviously meaningful and grammatically correct aorist subjunctive + pronoun. a. Dt .f.mmb. Ex .fmmc. Ex .mmd. Ex .mme. Ex .mm
Question
Why did he repeat so often the prohibition against the consumption of blood?a Admittedly, it was the Lawgiver himself who declared that the beast’s blood is its soul.1b My view, however, is that this law had also a secondary purpose: to cure their readiness to homicide. For if to consume the blood of brute beasts is to consume their soul, it must be much more wicked to sever the rational soul from its body.
By what power can a prophet, though teaching against God, perform miracles?a Demons operate only by God’s permission. That was how Pharaoh’s soothsayers worked the marvels of the rod,b the river,c and the frogs.d God, in his great wisdom, permitted them to act, because of the folly of the ruler, by whose orders they intensified the heaven-sent plagues, though they had no power to put an end to the punishments or even to produce the gnat.e In other words, they did only what God allowed, as Moses has indicated here as well, his words being: “If there arises among you a prophet who dreams a
. V. also Q. on Gn (.) and Q. on Lv (.-). In the former, Theodoret divines a hint of an eschatological event, the resurrection of the body, in God’s statement that he will exact an account of human blood from the beasts. In this question, he sees God imparting ethical instruction to the Jews through the prohibition against human consumption of animal blood.
The Questions on Deuteronomy tevra", kai; e[lqh/ to; shmei'on h] to; tevra", o} ejlavlhse pro;" sev, kai; ei[ph/: poreuqw'men kai; latreuvswmen qeoi'" eJtevroi" oi|" oujk oi[date, oujk eijsakouvsesqe.......tou' profhvtou ejkeivnou h] tou' ejnupniazomevnou to; ejnuvpnion ejkei'no, o{ti peiravzei Kuvrio" oJ Qeo;" uJmw'n.......eij ajgapa'te Kuvrion to;n Qeo;n uJmw'n ejx o{lh" th'" kardiva" uJmw'n kai; ejx o{lh" th'" dianoiva" uJmw'n.f toigavrtoi tou' Qeou' sugcwrou'nto", oJ yeudoprofhvth" teratourgei'. didaskovmeqa de; mh; prosevcein shmeivoi" o{tan oJ tau'ta drw'n ejnantiva th'/ eujsebeiva/ didavskh/. ejkevleuse de; kai; to;n yeudoprofhvthn ajpoktanqh'nai, kai; to;n lao;n th'" ponhra'" didaskaliva" ajpallagh'nai: ajfaniei'te, gavr fhsi, to;n ponhro;n ejx uJmw'n aujtw'n.g jEpeidh; de; sunevbainen h] ajdelfovn, h] fivlon, h] suggenh', th'/ plavnh/ dedouleukovta, peiraqh'nai fenakivsai kai; a[llou", ajnagkaivw" kai; peri; touvtou nenomoqevthke kai; prosevtaxe dh'lon ajpofanqh'nai to;n th'" ajsebeiva" didavskalon, kai; prw'ton ajfei'nai livqon to;n tw'n toiouvtwn uJpakouvsanta lovgwn, ei\qæ ou{tw" pavnta to;n lao;n kataleu'sai to;n ajlithvrion, kai; th'/ touvtou timwriva/ swfronisqh'nai tou;" a[llou".h
Tiv ejstin ouj foibhvsete kai; oujk ejpiqhvsete falavkrwma ajna; mevson tw'n ojfqalmw'n uJmw'n ejpi; nekrw';/ a () Tw'n dussebw'n ejqnw'n ajpagoreuvei ta; e[qh. kai; dia; me;n tou' ouj foibhvsete ta;" manteiva" ejxevbale: Foi'bon ga;r to;n yeudovmantin ejkavloun to;n Puvqion. dia; de; tou' ouj poihvsete falavkrwma ajna; mevson tw'n ojfqalmw'n uJmw'n ejpi; nekrw`/ th;n tou' pevnqou" ajphgovreusen ajmetrivan: tine;" me;n ga;r tw'n ajllofuvlwn ejqnw'n ta;" th'" kefalh'" ajpekeivronto trivca" kai; tauvta" f. Dt .–mmg. Dt .mmh. Dt .– A [], B, C –1, = mss. a. Dt .mm
Question dream and produces a sign or portent, and the sign or portent he spoke to you comes to pass, and he says, ‘Let us go and serve other gods that you do not know,’ you shall not hearken to that prophet or to the dreamer of that dream, because the Lord your God is testing you to see whether you love the Lord your God with your whole heart and your whole mind.”f So the false prophet works portents only by God’s permission, but we learn not to heed signs when the wonder worker teaches what is contrary to right religion. He also commanded that the false prophet should be put to death, and the people rid of his evil teaching: “You shall remove the evil one from among you.”g Now, since on occasion a brother or friend or relative in thrall to error tried to trick others as well, he had to establish an ordinance also for that kind of case. He ordered that the teacher of idolatry be exposed, that whoever had listened to such ideas cast the first stone, and that all the assembly then stone the offender so that, by his punishment, everyone else would be brought to his senses.h
What is the meaning of “You shall not enquire of Phoebus or make a bald patch between your eyes for the dead”?a () He forbade the practices of the irreligious gentiles, and with “You shall not enquire of Phoebus” he rejected soothsaying, as “Phoebus” was the name given to the prophet of Delphi.1 In the following “You shall not make a bald patch between your eyes for the dead” he forbade immoderate grief. Some foreign peoples cut the . The MT of . contains a prohibition against the mourning rites of selflaceration and shaving, practices reported in Jer . and .. In place of the former, the Septuagint offers the prohibition, ouj foibhvsete, a plural future from the verb foiba'n, here used of divination. As Theodoret explains, this verb is derived from the epithet foi`bo~ = “the bright,” “the pure” applied to Apollo, the Greek god of prophecy.
The Questions on Deuteronomy
prosevferon toi'" nekroi'", tine;" de; ta;" tw'n geneivwn, a[lloi ta;" tw'n ojfruvwn. tau'ta givnesqai oJ qei'o" ajphgovreuse novmo". O { ti de; duvo dekavta" ajforivzesqai pavntwn prosevtaxe safw'" ejntau'qa dedhvlwke o{ti duvo dekavta" prosavgein nenomoqevthke tw'/ law',/ mivan toi'" leuivtai" kai; mivan eij" lovgon doch'" kai; eujwciva": dekavthn, gavr fhsin, ajpodekatwvsei" panto;" genhvmato" tou' spevrmatov" sou, to; gevnhma tou' ajgrou' sou ejniauto;n katæ ejniautovn, kai; favgh/ aujto; ejnantivon Kurivou tou' Qeou' sou ejn tw'/ tovpw/ w|/ a]n ejklevxhtai Kuvrio" oJ Qeov" sou ejpiklhqh'nai to; o[noma aujtou' ejkei'.b eij de; miva dekavth h\n, pw'" oi|ovn te kai; tou;" leuivta" lambavnein, kai; tou;" proskomivzonta" eujwcei'sqai; ajlla; dh'lon wJ" toi'" me;n leuivtai" mivan dekavthn ajpevneimen, tai'" de; tw'n prosferovntwn eujwcivai" eJtevran. tou'to de; dhloi' kai; ta; ejpagovmena: ejavn, gavr fhsin, hJ oJdo;" makra;n ei[h ajpo; sou', diapwvlhson, kai; labw;n th;n timhvn, eij" ejkei'non i[qi to;n tovpon o}n a]n ejklevxhtai Kuvrio" oJ Qeov" sou.......kai; do;" to; ajrguvrion eij" pa'n o} ejpiqumei' hJ yuchv sou: ejpi; bousivn, h] ejpi; probavtoi", h] ejpi; oi[nw/, h] ejpi; sivkera, h] ejpi; panto;" ou| a]n ejpiqumh/' hJ yuchv sou: kai; favgh/ ejkei' ejnantivon Kurivou tou' Qeou' sou.......suv, kai; oJ oi\kov" sou, kai; oJ leuivth", oJ ejn tai'" povlesiv sou, o{ti oujk e[stin aujtw'/ meri;" meta; sou' oujde; klh'ro".c () Ei\ta peri; tw'n ojfeilovntwn doqh'nai toi'" leuivtai" nomoqetei': meta; triva e[th ejxoivsei" pa'n to; ejpidevkaton tw'n genhmavtwn sou ejn tw'/ ejniautw'/ ejkeivnw/ kai; qhvsei" aujto; ejn tai'" povlesiv sou, kai; ejleuvsetai oJ leuivth", o{ti oujk e[stin aujtw'/ meri;" oujde; klh'ro" meta; sou', kai; oJ proshvluto", kai; oJ ojrfanov", kai; hJ chvra, oiJ ejn tai'" povlesiv sou, kai; favgontai kai; ejmplhsqhvsontai i{na eujloghvsh/ se Kuvrio" oJ Qeov" sou ejn pa's i toi'" e[rgoi" sou, oi|" a]n poih'/".d ijstevon de; wJ" ∆Iwvshpo", ejnteu'qen labw;n ajformhvn, ma'llon de; kai; to; ijoudaivwn ejpistavmeno" e[qo" wJ" ijoudai'o", trei'" e[fh dekavta" prostetacevnai to;n novmon prosfevresqai: th;n me;n toi'" leuivtai", th;n de; toi'" ojrfanoi'" kai; tai'" chvrai", th;n de; a[llhn tai'" tw'n prosferovntwn eujwcivai".
b. Dt .f.mmc. Dt .–mmd. Dt .f.
Question hair of their head, others their beard, others their eyebrows and offered the hair to the dead. The divine law forbade this practice.2 We can conclude that he ordered two tithes of all produce from the law in this passage in which he orders the people to offer two tithes, one for the Levites and one for entertaining and feasting. As Scripture says, “You shall offer a tithe of all the yield of your seed, the annual yield of the field, and you shall eat it in the presence of the Lord your God in whatever place the Lord your God choose for the invocation of his name.”b If there was just a single tithe, how could the Levites have received it and worshippers feasted on it? No, he clearly apportioned one tithe to the Levites and a second for the feasting of those who were making the offerings. This is apparent also in what follows: “If the distance be too great for you, sell it and bring the money to the place which the Lord your God has chosen and spend the money on whatever your heart desires: oxen, sheep, wine, strong drink, or anything else your heart desires. You shall eat it there in the presence of the Lord your God, you and your household and the Levite resident in your cities, because he has no part or allotment with you.”c () The next law regards the gifts due to the Levites. “After three years you shall bring out the full tithe of your produce in that year and store it in your cities. The Levite shall come, because he has no part or allotment with you, and the alien, the orphan, and the widow who live in your cities; they shall eat and be filled so that the Lord your God may bless you in all your works.”d Now, it is notable that, either basing himself on this passage or, more likely, as a Jew, who knew the custom of the Jews, Josephus claimed that the Law enjoined the offering of three tithes: one for the Levites, one for the orphans and widows, and a third for the feasting of those who were making the offering.3 . Theodoret would agree with von Rad (Deuteronomy, on .f.) that “Israel deprived the dead and the grave of every sacral quality. This was a great achievement!” . In his interpretation of .–, Theodoret continues to argue (v. Q. ),
The Questions on Deuteronomy
Dia; tiv to; pephrwmevnon prwtovtokon ajpagoreuvei prosfevrein;a Dia; tw'n ajlovgwn paideuvwn tou;" logikou;" a[rtion e[cein to; frovnhma, pro;" pa'n e[rgon ajgaqo;n ejxhrtismevnon.
Tiv" oJ tw'n ajzuvmwn lovgo"; O J novmo" hJma'" ejdivdaxen: e[fh gavr, eJpta; hJmevra" favghÛ.......a[rton kakwvsew", o{t i ejn spoudh'/ ejxhvlqete ejx Aijguvptou.a ajpocrwvntw" de; kai; peri; touvtou eijrhvkamen h[dh, [ xodon eJrmhneuvonte". th;n E
Tiv ejsti dikaivw" to; divkaion diwvxete; a Kata; to;n tou' dikaivou, fhsiv, skopovn, mh; dia; dovxan kenhvn,
A [], B, C –1, * = mss. a. Dt . A [], B, C –1, = mss. a. Dt . A [], B, C –1, = mss. a. Dt .
Question
Why did he forbid the offering of a maimed firstborn?a He was using the irrational to teach the rational to have a perfect attitude, ready for every good work.1
What is the reason for the unleavened bread? The Law informs us in the words, “For seven days you shall eat the bread of affliction because you went out from Egypt in haste.”a I have already given this matter adequate attention in my comments on Exodus.1
What is the meaning of “You shall pursue justice justly”?a He meant with a just intention, not out of vainglory or to imthat there must have been two tithes if provision was to be made for the Levites; he cites Josephus, who, though differing with him over the number of tithes, does agree that there was more than one. Both Josephus (Antiq. Iud. .) and Tobit reflect the “postexilic interpretation of the pentateuchal texts on tithing.......in which the law is taken to prescribe three tithes rather than three distributions of the one yearly tithe. In this interpretation, first-fruits and firstlings went to the priests (Lv .f., -), the first tithe to the Levites (Nm .–), the second tithe to the banquet (Dt .–), and the third tithe to the poor (Dt .f.)”; v. I. Nowell, on Tobit .–. Theodoret does not quote Tobit, perhaps because this text did not figure in his biblical canon. Though J. Blenkinsopp does not subscribe to Theodoret’s view of two tithes, he does express surprise that there is no mention of “support of the Temple personnel” in .–. . Theodoret rather surprisingly has recourse to a spiritual, rather than a more literal, interpretation; cf. Q. on Lv. . V. Q. .– on Ex.
The Questions on Deuteronomy mh; dia; qerapeivan ajnqrwpivnhn, ajlla; diæ aujto; to; ajgaqovn: eijsi; gavr tine" gnwvmh/ me;n ouj timw'nte" to; divkaion, dia; de; tou;" ajlhqw'" timw'nta" to; divkaion uJpokrinovmenoi tima'n to; divkaion.
Tiv ejstin ejan; .......ajdunathvsh/ ajpo; sou' rJhm ' a ejn krivsei ajna; mevson.......ai{mato", kai; ajna; mevson.......krivsew", kai; ajna; mevson.......aJfh'", kai; ta; eJxh'";a jEavn, fhsiv, mh; dunhqh'/" euJrei'n tajlhqe;" dikavzwn, h] to; sw'ma / to; lepro;n dokimavzwn: tou'to ga;r aJfh;n kalei': mhde; diagnw'" ei[te ajlfov" ejstin ei[te levpra, mhvte krivnh/" mhvte dikavsh/" ejx uJpoyiva", ajllæ eij" to;n qei'on new;n a[piqi, kai; divdaxon aujta; to;n iJereva h] to;n katæ ejkei'non to;n kairo;n th;n dhmagwgivan pepisteumevnon, kai; to; keleuovmenon plhvrwson. eij dhv ti", tuvfw/ crwvmeno", toi'" uJpo; tou' ajrcierevw" h] tou' kritou' legomevnoi" ajnteivpoi, qanavtw/ zhmiouvsqw kai; ginevsqw toi'" a[lloi" wjfeleiva" ajrcevtupon.b
Tiv dhv pote keleuvei to;n a[rconta i{ppou" mh; plhquvnein;a Bouvletai aujtou;" tw'/ Qew'/ movnw/ qarrei'n. diav toi tou'to kai; Dabi;d oJ makavrio" ejbova, ouj swvzetai basileu;" dia; pollh;n duvnamin, kai; givga" ouj swqhvsetai ejn plhvqei ijscuvo" aujtou'. yeudh;" i{ppo" eij" swthrivan, ejn de; plhvqei dunavmew" aujtou' ouj swqhvsetai.b A [], B, C –1, * = mss. a. Dt .f.mmb. Dt .f. A [], B, C –1, = mss. a. Dt .mmb. Ps .f.
Question press other people, but for goodness’ sake. Indeed, there are some who, though devoid of any real respect for justice, make a pretense of honoring it solely in order to make a favorable impression on those who do truly honor justice.
What is the meaning of “If it is too hard for you to decide between blood and blood, one legal right and another, one infection and another” and so on?a This means, “If in the course of judgment you cannot find the truth, or in the examination of an eruption of the skin (this is the sense of ‘infection’) you can not determine whether it is a tetter or leprosy, do not make a judgment or a determination on the basis of suspicion. Instead, go to the Temple of God, explain the case to the priest or the official duly constituted at that time, and abide by his direction. But, if someone arrogantly opposes the directions of the high priest or the judge, let him pay with his life and become a salutary example to the rest.”b
Why does he forbid the ruler to multiply horses?a He wants them to trust in God alone. This is why the blessed David cries out, “A king is not saved by a mighty army, nor a giant by his vast strength. A false hope of salvation is the horse; he will not be saved by his great might.”b
The Questions on Deuteronomy
Dia; tiv th;n aijcmavlwton qrhnei'n tou;" oijkeivou" keleuvei rJhto;n hJmerw'n ajriqmo;n ei\qæ ou{tw sunafqh'nai tw'/ tauvthn ajndrapodivsanti;a Ouj bouvletai ajnamigh'nai qrh'non eujfrosuvnh/, oujde; meidiavmati davkruon. touvtou cavrin prosevtaxe kairo;n aujth;n tou' pevnqou" labei'n triavkonta hJmevra", ei\qæ ou{tw tou' pevnqou" ajpallagei'san, metalacei'n th'" gamikh'" oJmiliva". pro;" de; touvtw/ kai; th;n ejpiqumivan th;n ejkeivnou kolavzei, keleuvwn, mh; th'" hJdonh'" to; pavqo", ajlla; to;n logismo;n th'" koinwniva" ; de; meta; th;n koinwnivan paraithvsaito to;n hJghvsasqai. ejan gavmon, ajpoluqh'nai prosevtaxe, misqo;n th'" koinwniva" th;n ejleuqerivan labou'san.b
Dia; tiv koinh;n ei\nai bouvletai th;n tw'n gonevwn kathgorivan kata; paido;" ginomevnhn;a jEpeidh; marturei' th'/ th'" kathgoriva" ajlhqeiva/ tw'n kathgorouvntwn hJ sumfwniva: sumbaivnei ga;r pollavki", mavthn tou' patro;" kathgorou'nto", ajnteipei'n th;n mhtevra h[, th'" mhtro;" aijtiwmevnh", ajnteipei'n to;n patevra. ta; aujta; mevntoi ajmfotevrwn kathgorouvntwn, dh'lon e[stai th'" kathgoriva" to; ajlhqev". ou| dh; cavrin ajnairei'sqai keleuvei to;n ou{tw kathgorouvmenon.
A [], B, C –1, = mss. a. Dt .–mmb. Dt .mm A [], B, C –1, = mss. a. Dt .–
Question
Why did he command a captive woman to grieve for her family for a set number of days and then be joined to the man who had enslaved her?a He did not want grieving to be mingled with happiness, or tears with smiles. Thus, he ordered her to mourn for a period of thirty days and only after her release from grieving to engage in marital relations. He also tempered the man’s desires by commanding that reason, not the passion of pleasure, should direct their intercourse. Further he enjoined that, if after intercourse the man declined to marry her, she should be dismissed, receiving her freedom in return for the intercourse.b
Why did he require that parents should agree in an accusation against a child?a Because this agreement between the accusers confirms the truth of the indictment. It frequently happens that when a father makes idle accusations, the mother contradicts him, or, when the mother finds fault, the father contradicts her. When both make the same accusation, the truth of the indictment will be evident. Thus he commanded the death of a son under such an indictment.
The Questions on Deuteronomy
Tiv dhv pote to;n neottou;" ojrnivqwn euJrhkovta touvtou" me;n keleuvei labei'n, tou;" de; gegennhkovta" ajfei`nai;a Filanqrwpivan paideuvei: eij ga;r tou;" tekovnta" lavboi kai; katalivpoi tou;" neottouv", ajpolou'ntai pavntw", oujk o[nto" tou' trevfonto". eij de; kai; touvtou" kajkeivnou" qhreuvsai— diafqarhvsetai dhlonovti tw'n ojrnivqwn to; gevno" eij pavnte" ta; o{moia dravsaien.
Tivno" cavrin stefavnhn tw'/ dwvmati genevsqai parekeleuvsato;a jEdivdaxe ta; eJxh'": e[fh gavr, kai; ouj poihvsei" fovnon ejn th'/ oijkiva/ sou eja;n pevsh/ oJ pesw;n ajpæ aujtou`.b lovgw/ ga;r hJma'" timhvsa", bouvletai touvtw/ eij" devon kecrh'sqai, kai; pavntwn promhqei'sqai, kai; mh; ajnohvtw" pavntwn paracwrei'n tw'/ Qew',/ ajllav, ta; paræ eJautw'n suneisfevronta", ajnamevnein th;n ejkei'qen bohvqeian. ou{tw, speivronte", ouj qarrou'men th'/ gh',/ ajlla; th;n qeivan filanqrwpivan prosmevnomen kaiv, crwvmenoi ijatroi'", i[smen A [], B, C –1, = mss. l. qhreuvsai J.P. : qereuvsei , B –17, c, : qhreuvsoi Sir. Sch. F.M. In the conditional sentences of the Quaest. in oct., Thdt. combines a subordinate aorist optative with the future indicative both in this question (eij....... katalivpoi.......ajpolou`ntai) and in Qq. on Ex (eij.......zhlwvsaien....... ejpavxw), on Dt (eij tolmhvsaien.......diasperei`), and on Dt (peivsontai. ......eij dravsaien), but nowhere else in this work does he combine a subordinate future indicative with the future indicative or a subordinate future optative with the future indicative. In fact, the future optative is rarely used in direct discourse, even in classical literature; v. A. Keith, pp. –. a. Dt .f. A [], B, C –1, = mss. a. Dt .mmb. Dt .
Question
Why did he command anyone who came across a nest full of chicks to take them but let the parents go?a This was a lesson in kindness. If one were to take the parents and leave the chicks with no one to feed them, they would certainly die. But if one were to hunt both chicks and parents—birds would obviously die out if everyone did that.
Why did he order the building of parapets around housetops?a The explanation is in what follows: “You will not be responsible for bloodshed in your house if someone fall from it.”b As he has favored us with an explanation, he wants us to apply this principle as necessary and use forethought in all circumstances, not thoughtlessly leave everything to God. Only after we have done what lies within our own power, should we await help from above.1 So, when we sow crops, we do not trust in the earth but wait on God’s loving-
. Theodoret understands this as a pragmatic prescription consistent with the Antiochene insistence on the coöperation of the human, with the divine, will; cf. Q. on Jos. Similarly, Chrysostom (on Ps .), listing the conditions in which God is inclined to answer prayer, includes the worthiness of the asker and his willingness to offer his all to God.
The Questions on Deuteronomy
o{ti tou' Qeou' to; dia; touvtwn ijas v asqai: tosau'ta ga;r hJ tevcnh duvnatai, o{saper oJ tauvthn dedwkw;" bouvletai.
Tiv ejstin ouj katasperei'" to;n ajmpelw'nav sou diavforon i{na mh; aJgiasqh'/ to; gevnhma kai; to; spevrma o} a]n speivrh/" meta; tou' genhvmato" tou' ajmpelw'nov" sou; a Kai; th;n ajplhstivan ejkkovptei kai; aujtw'n promhqei'tai tw'n gewrgouvntwn: pleivona ga;r hJ gh' spevrmata decomevnh, ejxithvlou" divdwsi tou;" karpouv". keleuvei toivnun mhvte ajnamemigmevna spevrmata katabavllein mhvte mh;n ta;" ajmpevlou" speivrein. ei\ta tw'/ parabaivnonti divdwsin ejpitivmion, th;n tou' kevrdou" kolavzwn ejpiqumivan: ejkevleuse ga;r aujtw'/ ta; toiau'ta prosfevresqai: tou'to ga;r ei\pen: i{na mh; aJgiasqh'/ to; gevnhma.
Dia; tiv tw'/ moicw'/ paraplhsivw" kolavzesqai keleuvei to;n fqeivronta th;n a[llw/ memnhsteumevnhn;a jEpeidh; ta; th'" mnhsteiva" aujtou;" sunhvrmosen suvmbola. o{qen kai; gunai'ka aujth;n proshgovreusen: ejtapeivnwse, gavr fhsi, th;n gunai'ka tou' plhsivon.b ou{tw kai; hJ aJgiva parqevno" gunh; tou' ∆Iwsh;f ejcrhmavtisen: mh; fobhqh'/", gavr fhsi, paralabei'n Maria;m th;n gunai'kav sou.c A [], B, C –1, = mss. a. Dt . A [], B, C –1, = mss. a. Dt .f.mmb. Dt .mmc. Mt .
Question kindness, and when we go to physicians, we are aware that God is responsible for the healing that comes through them. In short, technology can achieve only so much as God, who has granted us that technology, wills.
What is the meaning of “You shall not sow your vineyard with different seed lest its produce be devoted as well as the seed you have sown along with the produce of your vineyard”?a This ordinance restrained their greed and protected the farmers themselves. After all, when the soil receives many different kinds of seed, it produces fruit of poor quality. So he forbade them to sow a mixture of seed and to sow seed in their vineyards. Then, punishing the transgressor’s lust for profit and assigning him a penalty, God ordered that the produce of mixed seed be offered to himself. That is the meaning of “lest the produce be devoted.”
Why did he command that a man guilty of seducing a woman betrothed to another endure the same punishment as an adulterer?a Because they had been joined by the contract of betrothal. Hence, the reference to her as “wife”: “He humiliated his neighbor’s wife.”b Similarly, the holy virgin was styled Joseph’s “wife”: “Do not be afraid to receive Mary your wife.”c
The Questions on Deuteronomy
Dia; tiv to;n qladivan kai; to;n ejktomivan eijselqei'n eij" ejkklhsivan ajpagoreuvei;a To; a[gonon th'" yuch'" dia; touvtwn aijnivttetai: ajllotriva ga;r Qeou' hJ tw'n ajgaqw'n ajkarpiva. a[llw" dev, ouj movnon ejpi; tw'n ajnqrwvpwn, ajlla; kai; ejpi; tw'n kthnw'n ajpagoreuvei ta; toiau'ta poiei'n:b eij" ga;r th;n tou' gevnou" au[xhsin ta; gennhtika; dedhmiouvrghtai movria. w{sper de; th;n ajkarpivan ajpagoreuvei, ou{tw" kai; to;n ponhro;n ejkbavllei karpovn: oujk eijseleuvsetai, gavr fhsin, ejk povrnh" eij" ejkklhsivan Kurivou.c
Tiv dhv pote th;n pro;" mwabivta" kai; ajmmanivta" ejpimixivan kwluvei, ouj kata; rJhtovn tina crovnon, ajllæ e{w" eij" to;n aijwn' a;a Prw'ton dia; th;n paravnomon aujtw'n rJivzan: ejk paranovmou ga;r gegevnnhntai sunousiva".b e[peita dia; th;n ajsevbeian h|" kai; tou;" ijsrahlivta" metalacei'n pareskeuvasan, wJraiv>sante" ta;" gunai'ka" kai; dia; touvtwn aujtou;" eij" th;n tw'n eijdwvlwn latreivan ajgreuvsante".c to;n mevntoi ijdoumai'on kai; to;n aijguvption meta; trivthn keleuvei prosivesqai geneavn: to;n me;n wJ" ajdelfovn, to;n de; wJ" eujergevthn ejn kairw'/ gegenhmevnon:d limou' ga;r prospesovnto", eij" Ai[gupton eijselqovnte", oiJ patevre" aujtw'n dietravfhsan.e didavskei toivnun hJma'" oJ novmo" mhde; palaia'" eujergesiva" ajmnhmonei'n.
A [], B, C –1, = mss. a. Dt .mmb. Lv .mmc. Dt . A [], B, C –1, = mss. a. Dt .mmb. Gn .–mmc. Nm .–mmd. Dt .f.mme. Gn
Question
Why did he deny access to the assembly to a man whose testicles had been crushed or removed?a This was a riddling reference to spiritual sterility. Failure to produce good fruit separates one from God. Besides, he laid down this prohibition not only for men but for cattle as well,b since the genitals have been created for the increase of the race. Forbidding fruitlessness, he also rejected the bad crop: “He that is born of a prostitute shall not enter the assembly of the Lord.”c
Why did he prohibit intermingling with Moabites and Ammonites, not for a specified time, but forever?a First, because of their sinful origin, since they were born of a sinful union.b Next, on account of their idolatry, in which they involved the Israelites as well, by adorning their women and using them to ensnare the Israelites in idol worship.c In contrast, he commanded the admission of the Idumean and the Egyptian after the third generation: the former as a brother, the latter as a benefactor in time of need.d Remember, when they were reduced to starvation, their ancestors migrated to Egypt and were fed.e The Law teaches us, therefore, not to forget even an ancient act of kindness.
The Questions on Deuteronomy
Tiv ejstin o{t i Kuvrio" oJ Qeov" sou ejmperipatei' ejn th'/ parembolh'/ sou; a Oi\de pollavki~, dusosmiva" oJ ajhr; ejmpiplavmeno~, loimo;n ejmpoiei'n. ejkevleuse toivnun aujtoi'" stratopedeuomevnoi" th;n ejkkrinomevnhn katacwnnuvnai kovpron. i{na de; mh; ajpeiqhvsante" blavbhn eijsdevxwntai, ajnagkaivw" ejphvgagen, o{ti Kuvrio" oJ Qeo;" ejmperipatei' ejn th'/ parembolh'/ sou, kai; th;n aijtivan didavskei: ejxelevsqai se kai; paradou'nai to;n ejcqrovn sou pro; proswvpou sou. dia; de; touvtou paideuvei mhde;n pravttein paravnomon: tou'to ga;r ejpavgei: kai; e[stai hJ parembolhv sou aJgiva, kai; oujc euJreqhvsetai ejn soi; ajschmosuvnh pravgmato".b
Tiv ejsti telesfovro", kai; teliskovmeno", kai; teliskomevnh; a W { sper hJmei'" pistou;" ojnomavzomen tou;" tw'n qeivwn musthrivwn metevconta", ou{tw" tetelesmevnou" ejkavlei ta; e[qnh tou;" daimovnwn tinw'n didaskomevnou" musthvria. telesfovron toivnun kalei' to;n mustagwgou'nta, teliskovmenon de; to;n mustagwgouvmenon.
A [], B, C –1, = mss. a. Dt .mmb. Dt . A [], B, C –1, * = mss. a. Dt . (LXX)
Question
What is the meaning of “because the Lord your God walks about in your camp”?a Polluted air can often cause disease, so he commanded them, when in camp, to bury their excrement. And to prevent them from disobeying and coming to harm, he made the essential addition, “because the Lord your God walks about in your camp,” and explained the reason, “to save you and to hand over your enemies before you.” With this, he taught them to avoid all unlawful conduct as is evident from what follows: “Your camp shall be holy, and nothing shameful shall be found among you.”b
What is the meaning of “initiator” and “initiated”?a As we apply the name “faithful” to those who participate in the Eucharist, so pagans used the term “initiated” for those who had been schooled in the rites of demons. So by “initiator” he referred to one who provided introduction to the rites, and by “initiated” to one who was being inducted.1
. The LXX of Dt . is longer than its Hebrew original (.). The latter, concerned to outlaw sacral prostitution, contains one term for a female, and one for a male, prostitute, which the LXX first translates by the terms “harlot” (povrnh) and “fornicator” (porneuvwn) and then glosses with “initiator among the daughters of Israel” (telesfovro~ ajpo; qugatevrwn jIsrah;l) and “initiate among the sons of Israel” (teliskovmeno~ ajpo; uiJw`n jIsrahvl). It may be that Theodoret regarded the first pair as part of a simple prohibition against prostitution and the second as part of a separate prohibition of foreign rites.
The Questions on Deuteronomy
Tivna ejsti; ta; ejkporeuovmena dia; tw'n ceilevwn sou fulavxh/; a
jEpaggellovmeno" tw'/ Qew'/, crevo" novmize th;n uJpovscesin. spouvdason toivnun tauvthn ajpodou'nai suntovmw": tou'to ga;r e[fh: ouj croniei'" ajpodou'nai th;n eujchvn sou, o{ti ejkzhtw'n ejkzhthvsei Kuvrio" oJ Qeov" sou para; sou', kai; e[stai soi aJmartiva.b ei\ta didavskwn o{ti th'" ejxousiva" ejsti; th'" gnwvmh" to; uJposcevsqai h] mhv, ejphvgagen, ejan; de; mh; qelhvsh/" eu[xasqai, oujk e[stai soi aJmartiva.c o{qen kai; oJ makavrio" Dabivd, ajpodwvsw soi ta;" eujcav" mou, a}" dievsteile ta; ceivlh mou, kai; ejlavlhse to; stovma mou ejn th'/ qlivyei mou.d Pavlin mevntoi to;n peri; th'" levpra" teqeikw;" novmon, th'" Mariva" ajnevmnhse, levgwn, mnhvsqhti o{sa ejpoivhse Kuvrio" oJ Qeov" sou th'/ Maria;m ejn th'/ oJdw'/,e didavskwn wJ" qehvlato" hJ plhghv, kai; tauvthn aujtoi'" aJmartavnousin ejpevferen oJ Qeo;" kai; au\ pavlin metameloumevnwn e[pause. Kai; mevntoi kai; peri; th'" tw'n paivdwn ajpeilh'" to; ajmfivbolon e[lusen:f e[fh gavr, oujk ajpoqanou'ntai patevre" uJpe;r tevknwn, oujde; tevkna.......uJpe;r patevrwn: e{kasto" th'/ ijdiva/ aJmartiva/ ajpoqanei'tai:g eijko;" ga;r kai; patevra" sumbouleu'sai me;n paisi; ta; sumfevronta, mhde;n de; dia; th;n ejkeivnwn ajpeivqeian ojnh'sai, kai; pai'da" kreivttou" tw'n patevrwn genevsqai.
A [], B, c –1, , * = mss. a. Dt .mmb. Dt .mmc. Dt .mmd. Ps .f. mme. Dt .mm f. Ex .mmg. Dt .
Question
What is the meaning of “You shall observe what passes through your lips”?a Whenever you make a promise to God, take the promise as a debt and make haste to pay it promptly: “Do not delay in fulfilling your vow, because the Lord your God will certainly require it of you, and it will be a sin for you.”b Then, to bring out that the choice to make a promise is a matter of free will, he added, “If you do not wish to make a vow, it will be no sin for you.”c Hence, the blessed David declared, “I shall fulfil my vows to you, which my lips uttered and my mouth spoke in my distress.”d Furthermore, having once again set down the law about leprosy, he reminded them of Miriam with the words “Remember what the Lord your God did to Miriam on the way.”e This was to teach them that this affliction was heaven-sent, that God inflicted it on them when they sinned, but put a stop to it when they repented. Moreover, he also removed the uncertainty regarding the threat against childrenf by saying, “Parents shall not die for their children, nor children for their parents; each will die for his own sin.”g Indeed, it is quite likely that parents might give sound ethical advice to their children but fail to do them any good because of their children’s disobedience, and, conversely, that children might turn out better than their parents.
The Questions on Deuteronomy
Tiv dhv pote, tou' Qeou' keleuvsanto" tessaravkonta lambavnein to;n plhmmelhvsanta mavstiga",a para; mivan plhgh;n ejpifevrousin ijoudai'oi; jEpeidh; oJ pleivwn ajriqmo;" to;n aijkizovmenon ajtimoi': ejan; ....... ga;r prosqw's i mastigw'sai aujtovn,.......ajschmonhvsei oJ ajdelfov" sou ejnantivon sou.b para; mivan didovasin i{na mhv, to;n ajkribh' fulavttonte" ajriqmovn, kai; a[konte" to;n tuptovmenon ajtimavswsi, to;n peritto;n ejpifevronte".c
Tiv ejstin ouj fimwvsei" bou'n ajlow'nta; a To; me;n th'" ajnagwgh'" novhma safw'" hJma'" ejdivdaxen oJ qei'o" ajpovstolo". kai; aujto; de; to; provceiron eujsebev": a[dikon ga;r to;n ajrovsanta th;n gh'n kai; ta; dravgmata su;n povnw/ tevmnonta mh; metalagcavnein tou' karpou'.
A [], B, C –1, = mss. a. Dt .f.mmb. Dt .mmc. Cf. Cor .. A [], B, C –1, = mss. a. Dt .
Question
Why is it that, though God commanded forty lashes for the wrongdoer,a the Jews inflict thirty-nine? Because any higher number dishonors the man being scourged: “If they add to his strokes, your brother will be degraded in your sight.” b They give one fewer to avoid mistaking the number and unwittingly dishonoring the man who is being beaten by inflicting an extra blow.c
What is the meaning of “You shall not muzzle an ox that is treading the grain”?a The holy apostle has given us clear instruction in the spiritual sense. Yet even the immediately apparent sense is itself religious. It would be unjust if a man who works hard ploughing the earth and cutting the sheaves did not share in the crop.1
. J. Blenkinsopp (on .) interprets this law as evincing a “concern for animal welfare.” Theodoret, perhaps under the influence of Tm ., claims that his interpretation—that laborers must be paid in return for their work—still respects the obvious sense (to; provceiron) of the verse and is itself in accord with religious principle. He presents Paul, who at Cor .f. applies this precept to evangelical labor, as lifting the Law to a spiritual level (to; th'" ajnagwgh'" novhma); for this terminology, cf. Q. on Gn (kata; me;n to; provceiron kai; ejpipovlaion tou` gravmmato~ novhma.......kata; de; th;n.......eJrmhneivan) and Q. . on Ruth (kata; me;n to; provceiron novhma.......kata; de; th;n ajlhvqeian).
The Questions on Deuteronomy
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Tiv dhv pote ejmptuvesqai keleuvei to;n tou' a[paido" ajdelfou' th;n gunai'ka mh; boulovmenon gh'mai;a Anav j gkhn aujtoi'", dia; th'" ajtimiva", filadelfiva" ejpiqeiv": a[meinon me;n ga;r h\n dia; th;n fuvsin promhqei'sqai tou' teqnhkovto". ejpeidh; de; |oujc a{pante" aijdou'ntai to;n th'" fuvsew" novmon, th;n th'" ajtimiva" aujtoi'" ajnavgkhn ejpevqhken.
Dia; tiv panwleqriva/ keleuvei paradou'nai to;n ∆Amalhvk;a Kai; dussebei'" h\san kai; misavdelfoi. kai; ga;r ejk tou' ÔHsau' to; gevno" katavgonte",b prw'toi to;n kata; tou' ∆Israh;l ajnedevxanto povlemon, kai; tau'ta povrrwqen o[nto" kai; toi'" oJrivoi" aujtw'n mh; pelavsanto".c jEdivdaxe de; pavlin safevsteron wJ" duvo ajforivzesqai dekavta" prosevtaxen: e[fh de; ou{tw": ejan; de; suntelevsh/" ajpodekatw'sai pa'n to; ejpidevkaton tw'n genhmavtwn th'" gh'" sou ejn tw'/ e[tei tw'/ trivtw/, to; deuvt eron ejpidevkaton dwvsei" tw'/ leuivth/, kai; tw'/ proshluvtw/, kai; th'/ chvra/, kai; tw'/ ojrfanw',/ kai; favgontai ejn tai'" povlesiv sou kai; ejmplhsqhvsontai.d O { ti mevntoi oujk ejn mia'/ hJmevra/ tw'/ law'/ tauvthn th;n didaskalivan oJ profhvth" proshvnegke kai; tau'ta dhloi': prosevtaxe, gavr fhsi, Mwu>sh'" kai; hJ gerousiva ∆Israhvl, levgonte", fulavssesqe poiei'n pavsa" ta;" ejntola;" tauvta", o{sa" ejgw; ejntevllomai uJmi'n shvmeron.e
A [], B, C –1, = mss. a. Dt . A [], (twice) , C –1, = mss. a. Dt .–mmb. Gn .mmc. Ex .–mmd. Dt .mme. Dt .mm
Question
Why did he command that anyone who refused to marry the widow of his childless brother be spat upon?a To use public disgrace to compel them to practice brotherly love. Of course, it would have been better to rely on natural feeling to provide for the deceased, but since not everyone respected the law of nature, he also applied the pressure of disgrace.
Why did he command them to devote Amalek to destruction?a The Amalekites were heathens and hated their brethren. Although descended from Esau,b they were the first to wage war on the Israelites, although they were still far off and had not approached their boundaries.c Here again he brought out very clearly that he ordered the payment of two tithes. Scripture says, “If you have finished taking a complete tithe of the produce of your land in the third year, you shall give the second tithe to the Levite, the alien, the widow, and the orphan, and they will eat it in your cities and be filled.”1d Furthermore, the following passage proves that the prophet did not present all this teaching in just one day: “Moses and the elders of Israel instructed them saying, ‘Be sure to carry out all these commandments I give you today.’”e . V. note to Q. and note to Q. for Theodoret’s conviction that the Law required two tithes. As A. Siquans points out (p. ), in Dt ., the LXX’s deuvteron (“second”) rests upon a pointing of the Hebrew consonantal text different from that of the MT, which correctly speaks of the “year of the tithe,” rather than “the second tithe.” While concentrating on this, for us, relatively minor point, Theodoret passes over the cultic credo of Dt .– meant to accompany the offering of first-fruits, a formula like that at .-, on which he had likewise failed to
The Questions on Deuteronomy Ei\ta ejkevleusen oJ despovth" Qeov", meta; to; diabh'nai to;n ∆Iordavnhn, duvo sth'sai livqou" megavlou", kai; koniavsai aujtouv", kai; tauvta" ejpigravyai ta;" ejntolav":f e[peita ejk livqwn aujtofuw'n oijkodomh'sai qusiasthvrion ejn tw'/ o[rei Gebavl, kai; ta;" nenomismevna" ejpitelevsai qusiva" kai; pro;" tai'" a[llai", oi|onv tina caristhvrion, th;n tou' swthrivou, kai; meta; tau'ta eujwchqh'nai, to;n eujergevthn ajnumnou'nta" Qeovn.g
Tiv dhv pote katavrai" aujtou;" kai; eujlogivai" uJpevbalen;a () ÔO despovth" Cristov", ta; tevleia maqhvmata toi'" teleivoi" prosenegkwvn, basileivan me;n oujranw'n toi'" tau'ta plhrou'sin uJpevsceto, hjpeivlhse de; toi'" parabaivnousi gevennan. ijoudaivoi" dev, camaipete;" e[cousi kai; camaivzhlon frovnhma, ta;" th'/ gh'/ proshkouvsa" ajra;" kai; eujlogiva" ajpevneimen: oiJ gavr, mhde; toi'" oJrwmevnoi" pisteuvsante" qauvmasi, pw'" a]n ejdevxanto ta; tw'/ mevllonti bivw/ proshvkonta; jEpishmhvnasqai de; crh; wJ" ta;" me;n eujlogiva" tai'" ejk tw'n ejleuqevrwn beblasthkuivai" fulai'" ajpevneime, kai; th;n iJeratikh;n ejntau'qa tw'/ law'/ sunhrivqmhse, kai; th;n tou' ∆Iwshvf, diplh'n ou\san, wJ" mivan prosevtaxen eujlogei'n. ta;" de; katavra" toi'" hJmidouvloi" ejklhvrwse, suntavxa" aujtoi'" dia; to;n tw'n fulw'n ajriqmo;n to;n ÔRoubh;n kai; to;n Zaboulwvn:b to;n me;n wJ" aJmartiva/ ' .d peripeptwkovta,c to;n de; wJ" e[scaton tw'n th'" Leiva" uiJwn
f. Dt .–mmg. Dt .– A [], (inc.) , C –1, = mss. a. Dt .–.mmb. Dt .f.mmc. Gn .mmd. Gn .mm
Question Next, the Lord God gave orders that, after crossing the Jordan, they should set up two large stones, plaster them, and inscribe them with these commandments;f then build an altar of unwrought stone on Mount Ebal and perform the required sacrifices, including a peace offering in thanksgiving; then feast as they sang the praise of God their benefactor.g
Why did he subject them to curses and blessings?a () Proposing teachings of perfection to the perfect, Christ the Lord promised the Kingdom of Heaven, if they did as they were taught, but threatened them with hell if they transgressed. In contrast, in accord with their earthly and groveling mentality, God gave the Jews curses and blessings related to the earth. How could they have grasped what relates to the future life when they would not even put trust in the miracles that were taking place right before their eyes? Now, we should note first that he gave the task of blessing to the tribes descended from the free men; then that he here numbered the priestly tribe within the nation; and finally that he directed that Joseph, though a double tribe, bless as one.1 In contrast, he assigned the task of cursing to the half-slaves, along with whom he set Reuben and Zebulun to fill up the number of the tribes:b the former because of his sin,c the latter because of his place as the last of Leah’s sons.d comment. Von Rad (on .–) regards these passages as “summaries of salvation history,” which preserve “the earlier and more original form of an historical outline which we possess in a much more fully developed form in the sources of the Pentateuch,” i.e. as providing the historical kernel of Israel’s theology. . The tribes of Levi and Joseph here take the two places among the twelve usually accorded to the tribes descended from Joseph’s sons Manasseh and Ephraim; cf., e.g., Nm .–.
The Questions on Deuteronomy
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jEpara'sqai de; pro; tw'n a[llwn aJpavntwn ejkevleuse toi'" eij" to; qei'on ajsebou'si kai; ta; ceiropoivhta proskunou'sin ajgavlmata,e ei\ta toi'" eij" patevra" paranomou'si:f meta; ga;r ta; qei'a, divkaion qerapeuvein touvtou" diæ w|n eij" to; ei\nai parhvcqhmen: e[peita toi'" ejpikertomou'si toi'" to; blevpein ajfh/rhmevnoi" kai; th'" eujqeiva" aujtou;" ejktrevpein oJdou' peirwmevnoi",g kai; aJpaxaplw'" toi'" ta;" proeirhmevna" parabaivnousin ejntolav". tau'ta de; tw'n iJerevwn legovntwn, ejkevleuse to;n lao;n ejpilevgein, gevnoito,h oi|on uJpografhvn tina grammateivou tauvthn paræ aujtw'n komizovmeno" th;n fwnhvn. () Toi'" de; ta;" qeiva" fulavttousin ejntola;" ta;" pantodapa;" devdwken eujlogiva": kai; toi'" ta;" povlei" kai; ta;" kwvma" oijkou'sin eujpaidivan, polupaidivan, poimnivwn kai; boukolivwn polugonivan, th;n ajpo; gh'" eujkarpivan, th;n ejn eijrhvnh/ diagwghvn, th;n ejn polevmoi" nivkhn, kai; ta; touvtoi" prosovmoia.i tai'" de; swmatikai'" kai; pneumatikh;n eujlogivan prostevqeiken: ajnasthvsai se Kuvrio" eJautw'/ lao;n a{gion, o}n trovpon w[mose toi'" patravs i sou. kai; tou'ton de; prostevqeike to;n diorismovn: ejan; eijsakouvsh/ th'" fwnh'" Kurivou tou' Qeou' sou kai; poreuqh'"/ ejn tai'" oJdoi'" aujtou`.j tau'ta ga;r oiJ me;n oJrw'nte", oiJ de; ajkouvonte", fobhqhvsontai, logizovmenoi th;n qeivan khdemonivan h|" ajpolauvete. to; mevntoi genevsqai eij" kefalh;n kai; mh; eij" oujra;n a[rconta levgei kai; mh; douleuvonta: tou'to ga;r ejphvgage: kai; e[sh/ tovte ejpavnw kai; oujc.......uJpokavtw.k Ei\ta pavlin ejpifevrei ta;" ajrav", |tajnantiva tw'n prorrhqeisw'n ejcouvsa" eujlogiw'n: ajgonivan, dusklhrivan, e[ndeian, novsou", talaipwrivan, limovn, loimovn, povlemon, h|ttan, ajnombrivan, gh'" ajkarpivan:l tou'to ga;r hJ sidhra' gh' dhloi', kai; oJ calkou'" oujranov":m e[peita ta; ejn poliorkiva/ ginovmena: gunai'ka lhvy h/, kai; ajnh;r e{tero" e{xei aujthvn: oijkivan oijkodomhvsei" kai; oujk ejnoikhvsei" ejn aujth'/: ajmpelw'na futeuvsei" kai; ouj trughvsei" aujtovn: oJ movsco" sou ejsfagmevno" ejnantivon sou, kai; ouj favgh/
e. Dt .mmf. Dt .mmg. Dt .mmh. Dt .–mmi. Dt .–mm j. Dt .mmk. Dt .mml. Dt .–mmm. Dt .mm
Question He commanded that a curse be directed, first and foremost, at those who committed sacrilege against divinity by worshiping images made by human hands;e then at those who committed offenses against their parents,f for justice requires us to devote to them a care second only to that of religion, as we were brought into being through our parents; then at those who made mock of the blind and tried to misdirect them from the right way;g and, in short at all those who transgressed the aforementioned commandments. He commanded that, as the priests pronounced the curses, the people reply, “So be it,”h this response being like a signature to a contract. () On the other hand, he bestowed all sorts of blessings on those who observed the divine commandments: on the residents of both cities and villages a sound and numerous progeny, abundant increase of flocks and herds, fertility of the soil, a peaceful life, victory in war, and the like.i To these corporal blessings he added as well a spiritual: “May the Lord raise you up as a people holy to himself, as he swore to your fathers.” But he added this condition: “provided you hearken to the voice of the Lord your God and walk in his ways,j for those who see or hear of this will fear you, when they consider how you enjoy God’s care.” The phrase “to become the head, not the tail” means that they would rule rather than serve. As he went on to say, “At that time you will be on the top, not at the bottom.”k
Next, he spoke the curses, which contained the opposite of the aforementioned blessings: sterility, misfortune, indigence, disease, hardship, starvation, pestilence, war, defeat, and drought, and infertility of the earth,l for that is the meaning of “the earth of iron” and “the sky of bronze.”m Then the sufferings of a siege: “You will marry a woman, but another will possess her; you will build a house but not live in it; you will plant a vineyard but not harvest it; your calf
The Questions on Deuteronomy
ejx aujtou':n kai; ta; eJxh'" th;n aujth;n touvtoi" e[cei diavnoian. prostivqhsi de; kai; eJlkw'n ajpeilav", kai; paqhmavtwn diaforav", kai; ajndrapodismouv",o kai; to; pavntwn calepwvtaton: oJ proshvluto", fhsivn, o{sti" e[sti.......soi, ajnabhvsetai ejpi; se; a[nw ......, su; de; katabhvsh/ kavtw.p aijnivttetai de; dia; touvtwn tw'n ejqnw'n th;n eujsevbeian kai; th;n aujtw'n ajpistivan. proei'pen aujtoi'" kai; th;n uJpæ ajssurivwn, kai; babulwnivwn, kai; makedovnwn, kai; to; teleutai'on th;n uJpo; rJwmaivwn gegenhmevnhn poliorkivan, kai; th'" poliorkiva" ta;" sumforav": favgh/, ga;r e[fh, ta; e[ggona th'" koiliva" sou, kreva uiJwn' sou kai; qugatevrwn sou, o{sa e[dwkev soi Kuvrio" oJ Qeov" sou, ejn th'/ stenocwriva/ sou kai; ejn th'/ qlivyei sou, h|/ qlivyei se oJ ejcqrov" sou:q kai; ta; a[lla o{sa meta; th;n pei'ran oJ profhvth" ÔIeremiva" e[fh, tou;" qrhvnou" suggravfwn. hjpeivlhse dev, ouj movnon tauvta", ajlla; kai; eJtevra" pollaplasiva" ejpoivsein aujtoi'" timwriva" ta;" qeiva" parabaivnousin ejntolav". hjpeivlhsen aujtoi'" kai; th;n aijguptivwn douleivan, h|" pei'ran labovnte", e[naulon ei\con th;n mnhvmhn: oiJ ga;r ejxandrapodivzontev" se, fhsivn, ejkei'noiv se ajpodwvsontai.r
Tauvta" ta;" ajra;" kai; ta;" eujlogiva" toi'" touvtwn oujk ejdedwvkei patravsin. e[cei toivnun hJ bivblo" au{th kainhvn tina para; ta;" a[lla" didaskalivan. jEpeshmhvnato tou'to kai; oJ profhvth". peplhrwkw;" ga;r to;n peri; tw'n ajrw'n kai; tw'n eujlogiw'n lovgon, ejphvgagen, ou|toi oiJ lovgoi th'" diaqhvkh", o{sa ejneteivlato Kuvrio" tw'/ Mwu>sh'/ sth'sai toi'" uiJoi'" ∆Israh;l ejn gh'/ Mwavb, plh;n th'" diaqhvkh" h|" dievqeto aujtoi'" ejn Cwrhvb.a ejpeidh; ga;r e[mellen aujtou;" eijsavxein eij" h}n n. Dt .f. mmo. Dt .f.mmp. Dt .mmq. Dt . (LXX var.)mm r. Dt . A [], B, C –1, * = mss. a. Dt .
Question will be butchered before your eyes, but you will not eat any of it,”n and the rest with the same purport. He added threats of ulcers, various ailments, enslavement,o and, worst of all, “The alien in your midst will rise above you, and you will fall down low.”p Now, in this he hinted at the belief of the nations and foretold their own unbelief as well as the sieges they were to endure at the hands of the Assyrians, Babylonians, Macedonians, and finally the Romans. Then he enumerated the calamities of siege, saying, “In your affliction, in the distress that your foe will impose on you, you will eat the offspring of your belly, the flesh of your sons and your daughters, whom the Lord your God has given you”q and everything else that the prophet Jeremiah mentioned when he composed his Lamentations after these predictions came true. This was not the sum of his threats, for he threatened them with all sorts of other punishments if they broke the divine commandments. He even threatened them with slavery to the Egyptians, something they had already experienced and of which they still had vivid memories. As he said, “Those who enslave you will put you up for sale.”r
He had not bestowed these curses and blessings on their ancestors, so this book contains some new teaching not in the others. The prophet also noted this. After completing the list of curses and blessings, he went on, “These are the words of the covenant that the Lord commanded Moses to make with the children of Israel in the land of Moab besides the covenant he had made with them at Horeb.”1a Since he was about to lead them into the promised land,
. Theodoret recognizes that Dt . ( = . MT) does not conclude what precedes but introduces what follows: a covenant in the land of Moab, not mentioned elsewhere in the OT. He does not note the distinction between the names Sinai and Horeb; cf. note to Q. .
The Questions on Deuteronomy
ejphggeivlato gh'n, ajnagkaivw" kai; tai'" tw'n ajgaqw'n ejpaggelivai" protrevpei, kai; tai'" tw'n timwriw'n ajpeilai'" kataplhvttei, kai; pavnta kinei' povron eij" th;n tw'n yucw'n aujtw'n ijatreivan.
Tiv dhv pote pleivou" tw'n eujlogiw'na aiJ ajraiv;b Tou;" ponhrou;" oijkevta" ouj tosou'ton wjfelou'sin aiJ th'" ejleuqeriva" ejpaggelivai, o{son tw'n mastivgwn aiJ ajpeilaiv.
Pw'" nohtevon to; oujk e[dwke Kuvrio" oJ Qeo;" uJmi'n kardivan eijdevnai, kai; ojfqalmou;" blevpein, kai; w\ta ajkouvein e{w" th'" hJmevra" tauvth"; a () ÔW" to; parevdwken aujtou;" eij" ajdovkimon nou'n: b kaiv, parevdwken aujtou;".......eij" pavqh ajt imiva": c kaiv, ejsklhvrune.......Kuvrio" th;n kardivan Farawv: d ajgaqw'n ga;r ai[tio" oJ Qeov", kakw'n de; ajnaivtio". ejpideivknusi ga;r to; praktevon, ajpotrevpei de; tw'n ejnantivwn: ouj biavzetai de; tw'n ajnqrwvpwn th;n gnwvmhn ajlla; tw'/ aujtexousivw/ paracwrei'. ejpeidh; de; sugcwrei' genevsqai tajnantiva, kwlu'sai dunavmeno", oujk ajnevcetai de; kwluvein i{na mh; biva/ kai; ajnavgkh/ gevnhtai to; prattovmenon: to; ga;r ejqelouvsion th'" ajreth'" ajxievpainon: th;n sugcwvrhsin aijtivan ejkavlese. touvtw/ e[oike to; ejn toi'" qeivoi" eijrhmevnon
A [], B, C –1, = mss. a. Dt .–mmb. Dt .– A [], B, C –1, * = mss. a. Dt .mmb. Rom .mmc. Rom .mmd. Ex .; ., ; . mm
Question he, of course, encouraged them with promises of rewards, frightened them with threats of punishments, and tried every means of healing their souls.
Why were there more cursesb than blessings?a For wicked servants promises of freedom are not so beneficial as threats of punishment.1
How are we to understand the verse “To this day the Lord God has not given you a heart to understand, eyes to see, or ears to hear”?a () In the same way as we interpret “He gave them up to a reprobate mentality”;b “He gave them up to shameful passions”;c and “The Lord hardened Pharaoh’s heart.”1d God is responsible for good, not for evil. He indicates what we should do, turns us away from sin, does not force our choices but yields to our free will. Since God permits sin and, though he might, refuses to prevent it to avoid compelling any act by overwhelming force (for it is the voluntary aspect of virtuous action that is praiseworthy), Moses spoke of God’s permission as responsibility. Similar to this passage of . Theodoret here hits upon a difficulty that has long concerned commentators. Von Rad explains (p. and on .–) that an original, more symmetrical, enumeration of blessings and curses has been disrupted by the interpolation of additional curses; these additions reflect the experience of the capture of Jerusalem in and the subsequent exile. Theodoret, of course, regards the exile as an event long subsequent to the composition of this text; cf. Q. .. . These verses all challenge Antiochene morality, which placed primary emphasis on human responsibility; Theodoret, however, did not raise the issue of di-
The Questions on Deuteronomy
eujaggelivoi": tetuvflwken aujtw'n tou;" ojfqalmou;" kai; pepwvrwken aujtw'n th;n kardivan.e kai; mh;n pavnta povron kekivnhken w{ste aujtou;" ajpolau'sai th'" swthriva": qaumatourgw'n, ta; pephrwmevna mevlh qerapeuvwn,f ejn ejrhvmw/ trevfwn,g toi'" stoiceivoi" keleuvwn.h ouj toivnun aujto;" th'" ejkeivnwn ai[tio" ajpistiva". tiv dhv pote toivnun oJ eujaggelisth;" th;n profhtikh;n tevqeike marturivan; i{na deivxh/ wJ", oujde;n touvtwn hjgnovhsen oJ despovth" Qeov", ajlla; povrrwqen aujta; prohgovreusen: ajkoh'/, gavr fhsin, ajkouvsete kai; ouj mh; sunh'te kai; blevponte" blevyete kai; ouj mh; i[dhte.i ou{tw nohtevon kai; to; ejntau'qa keivmenon: oujk e[dwke Kuvrio" uJmi'n kardivan eijdevnai, kai; ojfqalmou;" blevpein, kai; w\ta ajkouvein e{w" th'" hJmevra" tauvth".j () Eij de; aujto;" oujk e[dwke to; blevpein, kai; to; ajkouvein, kai; to; logivzesqai, tiv dhv pote kai; ejpara'tai kai; timwrei'tai tou;" oujc eJkovnta" paranomhvsanta"; ajlla; peritto;n oi\mai peri; touvtou mhkuvnein: dh'lon ga;r kai; toi'" a[gan ajnohvtoi" wJ" oJ tosauvthn didaskalivan prosenegkwvn, oujk ajfairei'tai to; blevpein, ajlla; podhgei', kai; fwtivzei, kai; th;n eujqei'an oJdo;n ejpideivknusi. didavskei de; tou'to kai; ta; eJxh'": oujc uJmi'n, gavr fhsin, movnoi" ejgw; diativqemai th;n diaqhvkhn tauvthn kai; th;n ajra;n tauvthn ajlla; kai; toi'" oJdeuvousi meqæ uJmw'n shvmeron e[nanti Kurivou tou' Qeou' uJmw'n kai; toi'" mh; ou\s in meqæ uJmw'n w|de shvmeron.k oJ de; kai; tw'n mellovntwn e[sesqai promhqouvmeno" pw'" a]n tw'n parovntwn kai; decomevnwn to;n novmon hjmevlhse; tiv dhv pote de; kai; ejnomoqevtei toi'" sunievnai mh; dunamevnoi"; jIstevon de; kai; tou'to: wJ" kai; toi'" ajnqrwpivnoi" pollavki" oiJ profh'tai kevcrhntai lovgoi", wJ" ma'llon gnwrimwtevroi". eijwqv asi dev tine", kai; oijkevtai" ejgkalou'nte" kai; maqhtai'", levgein, ejtuvflwsen oJ Qeo;" th;n kardivan sou, ejkwvfwsen ta; w\tav
e. Jn .mmf. V., e.g., Mt .–.mmg. V., e.g., Mt .–.mmh. Mt .f. mm i. Mt .; Is .mmj. Dt .mmk. Dt .f.
Question Deuteronomy is that of the holy Gospels: “He has blinded their eyes and hardened their heart.”e He actually did everything possible so that they would take advantage of salvation: working wonders, curing maimed limbs,f feeding them in the wilderness,g subjecting the elements to his command.h So it was not he who was responsible for their unbelief. Why, then, did the evangelist cite the verse of the prophet? To show that the Lord God was not ignorant of this but had foretold it far in advance: “You will hear and hear but not understand, you will look and look but not see.”i This is how we are to interpret the verse under consideration: “To this day the Lord has not given you a heart to understand, eyes to see, or ears to hear.”j () Now, if he did not endow them with the capacity to see, hear, and think, why did he curse and punish people who transgressed involuntarily? I think it unnecessary to go into this at length. After all, even a great fool can see that, as he went to such effort to educate them, he hardly blinded them, but guided and enlightened them, and showed them the straight path. The following passage teaches the same thing: “I set this covenant and this curse not before you alone, but also before those who travel with you today in the presence of the Lord your God and before those who are not here with you today.”2k Now, if he took care even for those yet unborn, how could God have neglected those who were present to receive the Law? Furthermore, why did he legislate also for those still incapable of understanding? Now, you should also realize that the prophets often make use of human expressions in order to render their meaning more accessible. People often upbraid their servants and pupils with remarks like “God has blinded your heart” or “God has deafened your ears.” vine intervention versus human independence in either his commentary on Romans ., or his discussion of the plagues in the Quaest. in Ex. Chrysostom deals with this theme in his homilies on Is .: Ego dominus deus feci lumen ( = CPG #) and Jer .: Domine, non est in homine ( = CPG #). . In Dt. . Theodoret’s version of the Septuagint reads toi`~ oJdeuvousi (those who travel) in place of the more widely attested toi`~ w|de ou\s in (those
The Questions on Deuteronomy sou. toiou'tovn ti kai; ejntau'qa oJ profhvth" pepoivhke kai; dia; tw'n sunhvqwn lovgwn th'" ajnoiva" aujtw'n kathgovrhse.
Pw'" nohtevon ejanv ti" ajkouvsh/ ta; rJhm v ata th'" ajra'" tauvth" kai; ejpifhmivshtai ejn th'/ kardiva/ aujtou', levgwn, o{s iav moi gevnoito, o{ti ejn th'/ ajpoplanhvsei th'" kardiva" mou poreuvsomai; a () To;n kata; tw'n qeivwn qrasunovmenon ejntolw'n oJ lovgo" dievgraye. polloi; me;n ga;r dia; rJaqumivan to;n qei'on parabaivnousi novmon, polloi; de; diæ aujqavdeian kai; tu'fon katafronou'si tw'n ejntolw'n. tou'ton ejntau'qa dedhvlwken, wJ" th;n ejnantivan oJdo;n proairouvmenon kai; th;n planw'san th'" eujqeiva" prokrivnonta. touvtw/ to;n e[scaton hjpeivlhsen o[leqron w{ste kai; toi'" oJrw's i kai; toi'" ajkouvousin eujsebeiva" genevsqai paravdeigma.b didavskwn de; aujtou;" wJ" oujde;n ajgnoei' tw'n lavqra ginomevnwn, ejphvgage, ta; krupta; Kurivw/ tw'/ Qew'/ uJmw'n, ta; de; fanera; uJmi'n kai; toi'" tevknoi" uJmw'n.c w{sper uJmei'", fhsiv, gignwvskete ta; profanw'" ginovmena, ou{tw" ejmoi; dh'la kai; aujta; tw'n logismw'n ta; kinhvmata. Eijsavgei de; kai; to;n peri; metanoiva" lovgon. ejanv , gavr fhsi, ta;" qeiva" parabebhkw;" ejntolav", tai'" ajrai'" peripevsh/", kaiv, doruavlwto" genovmeno", to;n th'" douleiva" devxh/ zugovn, ei\ta, swvfroni crhsavmeno" logismw',/ ta;" th'" douleiva" aijtiva" ejpizhthvsh/", kai; ejxilewvsh/ to;n nomoqevthn, oi[ktw/ crwvmeno", ejpanavxei se kai; th;n patrwv/an ajpodwvsei soi gh'n.d kai; tou'to pollavki" gegevnhtai kai; didavskei safw'" kai; tw'n Kritw'n hJ bivblo" kai; tw'n Basileiw'n kai; tw'n Paraleipomevnwn aiJ iJstorivai. u{steron mevntoi, kata; tou' swth'ro" lutthvsante", eij"
A [], B, C –1, * = mss. a. Dt .mmb. Dt .–mmc. Dt .mmd. Dt .–mm
Question That is just what the prophet did here: he censured their folly in everyday language.
How are we to understand, “If anyone hear the words of this oath and promise himself in his heart, ‘I shall walk wherever my heart lead me, and may I receive holy blessings’”?a () This verse describes the person who adopts an attitude of insolence toward God’s commandments. Many transgress the Law of God through indifference; many others, in their obstinate pride, contemptuously reject the commandments. This is the kind of person he pointed to here, the sort who deliberately chooses the way of evil and prefers the path of wrong to the straight and narrow. This is the man God threatened with such complete ruin that he would become an admonition to religious behavior for all who should see and hear of him.b To teach them that nothing done in secret escapes his knowledge, he added, “Secrets belong to the Lord your God, the manifest to you and your children.”c This is tantamount to saying, “As you know whatever takes place in broad daylight, so I see clearly the very movements of thought.” He also introduced a word regarding repentance: “Should you break God’s commandments and become subject to the curses, should you go into captivity and take on the yoke of slavery but then come to your senses and seek out the reasons for your slavery and appease the Lawgiver, he will show compassion, bring you back, and restore your ancestral land to you.”d This happened many times, as we learn from the book of Judges and the narratives of Kings and Chronicles. Later, however, when they raged against the Savior, they
who are here); v. J.W. Wevers, ad loc. The commentator, now arguing on the basis of probability, is still struggling with the same moral conundrum. At the end of the question he will finally appeal to the freedom of everyday usage.
The Questions on Deuteronomy
a{pasan me;n gh'n kai; qavlattan diespavrhsan: tetrakosivwn de; dielhluqovtwn ejtw'n, oujk e[tucon ajnaklhvsew". () ∆Epevdeixe de; kai; th'" tw'n novmwn fulakh'" th;n eujkolivan: hJ ejntolhv, gavr fhsin, au{th, h}n ejgw; ejntevllomaiv soi shvmeron, oujc uJpevrogko".......oujde; makravn ejstin ajpo; sou': oujk ejn tw'/ oujranw'/ ejsti, levgwn, tiv" ajnabhvsetai.......eij" to;n oujrano;n kai; lhvyetai hJmi'n aujth;n kaiv, ajkouvsante" aujthvn, poihvsomen; oujde; pevran th'" qalavssh"......, levgwn, tiv" diaperavsei.......eij" to; pevran th'" qalavssh", kai; lhvyetai hJmi'n aujthvn, kai; ajkousth;n hJmi'n poihvsei aujthvn, kai; poihvsomen; ou[te pterw'n soi, fhsiv, creiva eij" pth'sin ou[te ploivwn eij" ajpodhmivan i{na didacqh'" / to; praktevon, ajllæ ejgguv" sou.......to; rJh'ma sfovdra ejn tw'/ stovmativ sou, kai; ejn th'/ kardiva/ sou, kai; ejn tai'" cersiv sou, poiei'n aujtov.e dhloi' de; dia; me;n tou' stovmato" th;n tw'n qeivwn logivwn melevthn, dia; de; th'" kardiva" th;n th'" yuch'" proqumivan, dia; de; tw'n ceirw'n th;n pra'xin tw'n ejntolw'n. tauvth/ th'/ marturiva/ kai; oJ qei'o" ejcrhvsato Pau'lo": ejanv , gavr fhsin, oJmologhvsh/" ejn tw'/ stovmativ sou Kuvrion ∆Ihsou'n kai; pisteuvsh/" ejn th'/ kardiva/ sou o{ti oJ Qeo;" aujto;n h[geiren ejk nekrw'n, swqhvsh/: kardiva/ ga;r pisteuvetai eij" dikaiosuvnhn, stovmati de; oJmologei'tai eij" swthrivan.f tevqeike de; kai; th'" tw'n novmwn fulakh'" kai; th'" parabavsew" ta; a\qla: th;n zwh;n kai; to;n qavnaton.g
Tiv dhv pote meta; eJpta; e[th prosevtaxen oJ nomoqevth" tauvthn aujtoi'" ajnagnwsqh'nai th;n bivblon;a Oujk h\gon scolhvn, polemou'nte", kai; ta;" povlei" poliorkou'nte", kai; mevntoi kai; meta; th;n nivkhn kata; fula;" th;n e. Dt .–mmf. Rom .f.mmg. Dt .– A [], B, C –1, = mss. a. Dt .–
Question were scattered across every land and sea, and, despite the passage of four hundred years, they have not been granted restoration. () He also indicated how easy it was to observe the laws: “The commandment I command you today is neither burdensome nor far away. It is not in heaven that you should say, ‘Who will go up to heaven and get it for us so that we may hear and perform it?’ Nor is it beyond the sea that you should say, ‘Who will travel across the sea and get it for us and bring it to our hearing so that we may perform it?’” He says, in effect, “You have no need of wings to fly, nor of ships to sail abroad to learn what you are to do. Rather, as Scripture says, “the word is very near you: in your mouth, and in your heart, and in your hands for you to do it.”e By “mouth” he signifies attention to the divine oracles, by “heart” an eager spirit, and by “hands” the practice of the commandments. St. Paul also referred to this kind of witness when he said, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved; for by the belief of the heart we are justified, and by the confession of the mouth we are saved.”f He also set before them the rewards for observing and transgressing the laws: life and death.1g
Why did the lawgiver order that this book be read out to them seven years later?a They were constantly busy fighting, besieging cities, and, after the conquest, dividing the land among the tribes, towns, families,
. Theodoret hastily passes over the two ways leading to life and death (Dt .–), a form of words probably traditional in the making or renewing of covenants; v. von Rad, ad loc.
The Questions on Deuteronomy
gh'n merizovmenoi, kai; kata; dhvmou", kai; kata; patriav", kai; kaqæ e{na, ei\ta oijkodomou'nte", kai; gewrgou'nte", kai; ta[lla poiou'nte", o{sa pravttein ajnavgkh tou;" xevnh" gh'" th;n despoteivan pareilhfovta". touvtou cavrin tw'/ eJbdovmw/ e[tei meta; th;n touvtwn ajpallaghvn, genevsqai prosevtaxe th;n ajnavgnwsin.
Dia; tiv to;n oujrano;n kai; th;n gh'n diamartuvrasqai prosevtaxen;a Oujk ejpeidh; e[myuca tau'ta kai; logikav, ajllæ o{ti pavntwn ejsti; tw'n ktismavtwn periektikav. tou'to kai; ∆Hsaiv>a" oJ profhvth" pepoivhken: a[koue, gavr fhsin, oujranev, kai; ejnwtivzou, gh', o{ti Kuvrio" ejlavlhse:b tou'to kai; oJ qei'o" ÔIeremiva": ejxevsth, gavr fhsin, oJ oujrano;" ejpi; touvtw/, kai; e[frixen ejpiplei'on hJ gh', levgei Kuvrio".c ejpeidh; ga;r eij" marturivan aujta; th'" ajpeilh'" oJ nomoqevth" ejkavlesen, eijkovtw" meta; th;n tw'n novmwn paravbasin kai; frivxai levgetai kai; ejksth'nai. ou{tw kai; oJ ∆Iakw;b kai; oJ Lavban to;n bouno;n wjnovmasan bouno;n th'" marturiva",d kai; ∆Abraa;m oJ patriavrch" kai; ∆Abimevlec tw'n geravrwn oJ basileu;" frevar tou' o{rkou,e wJ" ejkei' meqæ o{rkou poihsavmenoi ta;" sunqhvka".
A [], B, c –1, , = mss. a. Dt .mmb. Is .mmc. Jer . (LXX var.)mmd. Gn .mme. Gn .
Question and individuals. Then, they were building, farming, and accomplishing all the other tasks that had to be done on taking possession of the foreign land. Therefore, he ordered this book to be read seven years later when they had gotten through all this.
Why did Moses order heaven and earth to bear witness?a Not that they have life and reason, but because they sum up all created things. The prophet Isaiah did the same thing: “Listen, heaven, and give ear, earth, because the Lord has spoken.”b Likewise, the holy Jeremiah: “At this heaven was astonished, and earth shuddered deeply, says the Lord.”1c As the lawgiver called them to witness the threat, it is appropriate that they should be said to shudder and be astonished at the transgression of the laws. Similarly, Jacob and Laban called a hill “the hill of witness,”d and the patriarch Abraham and Abimelech king of Gerar called a well “the well of the oath,”e since on that spot that they concluded their treaty with an oath.
. Theodoret quotes Jer . in an Antiochene form of the LXX, which opposes heaven and earth; cf. also the paraphrase of this verse in the commentary on Jeremiah attributed to Theodoret. In the more widely attested text, “heaven” is the subject of e[frixen = “shuddered” as well as ejxevsth = “was astonished.” Theodoret’s answer to this question, though plausible, is contradicted by Blenkinsopp, who thinks rather that the appeal to heaven and earth is a faint reminiscence of the ancient practice of calling deities to witness treaty making; v. on .–; .; and ..
The Questions on Deuteronomy
Pw'" nohtevon to; ejgw; parazhlwvsw uJma'" ejpæ oujk e[qnei, ejpæ e[qnei ajs unevtw/ parorgiw' uJma'"; a Oujk e[qno" e}n oiJ tw'/ swth'ri Cristw'/ pepisteukovte", ajlla; muriva. kai; tau'ta dev pote ajsuvneta h\n kai; ajnovhta, h|/ fhsin oJ makavrio" Pau'lo": h\men gavr pote kai; hJmei'" ajnovhtoi, ajpeiqei'", planwvmenoi, douleuvonte" ejpiqumivai" kai; hJdonai'" poikivlai", kai; ta; eJxh'".b w{sper toivnun, fhsivn, uJmei'", to;n e{na katalipovnte" Qeovn, pollou;" yeudwnuvmou" protetimhvkate, ou{tw" ejgwv, to;n e{na lao;n ajporrivya", pa'si toi'" e[qnesi parevxw th;n swthrivan. ajllæ oiJ me;n tou;" oujk o[nta" tetimhkovte" qeou;" oujk ajpefhvnate qeouv": ejgw; de; ta; ajsuvneta e[qnh qeiva" ejmplhvsw sofiva": uJmei'" de; oJrw'nte" tw'/ fqovnw/ takhvsesqe.
Pw'" nohtevon to; eujfravnqhte, e[qnh, meta; tou' laou' aujtou', kai; ejniscusavtwsan aujtou;~ pavnte" a[ggeloi Qeou`; a () Kai; ejx ijoudaivwn pollai; muriavde" ejpivsteusan tw'/ despovth/ Cristw'/, kai; to; plei'ston tw'n kata; th;n oijkoumevnhn ejqnw'n, ajlla; toi'" e[qnesi th;n didaskalivan oiJ ejx ijoudaivwn pepisteukovte" proshvnegkan: ejx ijoudaivwn ga;r oiJ qei'oi ajpovstoloi. tau'ta toivnun proqespivzwn, oJ profhvth" e[fh, eujfravnqhte, e[qnh, meta;
A [], B, C –1, * = mss. a. Dt .mmb. Ti . A [], B, C –1, = mss. l. aujtouv~ [], , , Sir. Sch. : aujtw/` F.M. = “‘gain strength in him’” : aujtovn , = “‘strengthen him’” : om. c1 a. Dt . (LXX)mm
Question
How are we to understand the verse “I shall make you jealous with a nation that is no nation, provoke you with a people that lacks understanding”?a Those who believe in Christ the Savior are not one nation but countless nations. And these were once foolish and senseless, as St. Paul says, “We too were once foolish, unbelieving, straying, enslaved to all sorts of lusts and pleasures” and so on.b Thus his meaning is that “as you forsook the one God and preferred many false deities, so I shall cast off this one people and offer salvation to all the nations. You honored what were not real gods without making them into gods, but I shall fill the senseless nations with wisdom, and when you see this, you will melt with envy.”1
How are we to understand the verse “Rejoice, nations, with his people, and let all God’s angels strengthen them”?1a () Most of the nations throughout the world and even countless Jews came to faith in Christ the Lord, but it was the Jewish believers who taught the gentiles. Indeed the holy apostles were Jews. Foretelling this, the prophet said, “Rejoice, nations, with his people”— that is, with those of the Jews who have believed—“and let all God’s . Von Rad, who notes (on .–) that the nation mentioned in . is usually identified as the Babylonians, expresses reservations regarding the historical interpretations so far advanced by modern scholarship. Theodoret implicitly rejects a literal identification of this nation in order to interpret the reversal of Israel’s election in an eschatological sense. . Theodoret cites the fourth member of Dt . in both the question and the subsequent response. Though Fernández Marcos and Sáenz-Badillos print
The Questions on Deuteronomy
tou' laou' aujtou`: toutevsti, tw'n ejx ijoudaivwn pepisteukovtwn: kai; ejniscusavtwsan aujtou;" pavnte" a[ggeloi Qeou', tou;" eij" aujto;n pepisteukovta". kai; ga;r tou' swth'ro" hJmw'n gennhqevnto", coro;" ajggevlwn uJmnei' th;n qeivan filanqrwpivan, bow'n, dovxa ejn uJyivstoi" Qew',/ kai; ejpi; gh'" eijrhvnh, ejn ajnqrwvpoi" eujdokiva:b kai; ta;" ajspavrtou" de; kai; ajloceuvtou" ejkeivna" wjdi'na" Gabrih;l proeivrhken oJ ajrcavggelo":c kajn tw'/ pro;" to;n diavbolon ajgw'ni parh'san tw'n ajggevlwn oiJ dh'moi: proselqovnte", gavr fhsin, a[ggeloi.......dihkovnoun aujtw':/ d kai; tw'/ pavqei parh'san,e kai; meta; th;n ajnavstasin tw'/ tavfw/ proshvdreuon, kai; tai'" gunaixi;n e[legon, tiv zhtei'te to;n zw'nta meta; tw'n nekrw'n; f kai; meta; th;n eij" oujranou;" a[nodon toi'" iJeroi'" e[fasan ajpostovloi", tiv eJsthvkate ejmblevponte" eij" to;n oujranovn; ou|to" oJ ∆Ihsou'", oJ ajnalhfqei;" ajfæ uJmw'n eij" to;n oujranovn, ou{tw" ejleuvsetai o}n trovpon ejqeavsasqe aujto;n poreuovmenon eij" to;n oujranovn:g kai; tw'/ Kornhlivw/ a[ggelo" ta; kata; to;n mevgan Pevtron ejmhvnuse:h kai; oJ qei'o" ajpovstolo" ejn tw'/ ploivw/ toi'" sumplevousin e[fh, w[fqh moi a[ggelo" tou' Qeou' ou| eijmi,i kai; polla; de; toiau'ta eu{roi ti" a]n ejqelhvsa". () Tau'ta mevntoi peri; tw'n pepisteukovtwn eijpwvn, oJ profhvth" prolevgei kai; tw'n ajpivstwn ta;" timwriva" kai; dhvla" touvtwn ta;" aijtiva" poiei': e[fh ga;r ou{tw": o{ti to; ai|ma tw'n uiJw'n aujtou' ejkdikei'tai kai; ejkdikhvsei, kai; ajntapodwvsei divkhn toi'" ejcqroi'" aujtou', kai; toi'" misou's in aujto;n ajntapodwvsei, kai; ejkkaqariei' Kuvrio" th;n gh'n tou' laou' aujtou'.j uiJou;" de; tou' Qeou' kevklhke tou;" aJgivou", ou}" ajnei'lon oiJ miaifovnoi: i{na ga;r tw'n profhtw'n ta;" sfaga;" katalivpwk kai; tou' despovtou to; swthvrion pavqo", to;n me;n kallivnikon katevleusan Stevfanon,l xuvlw/ de; to;n mevgan ajnei'lon ∆Iavkwbon,m eij" qerapeivan de; aujtw'n l. aujtouv~ Sir. Sch. F.M. : aujtw/` a2 , B, , : aujtovn
b. Lk .mmc. Lk .–mmd. Mt .mme. Cf. Lk ..mmf. Lk .mm g. Acts .mmh. Acts .–mmi. Acts .mmj. Dt .mm k. Cf. Mt .–; Acts .f.; Thes .f.mml. Acts .–mm m. Cf. Eus. H.E. .., ; Jos. A.J. ..mm
Question angels strengthen them”—those who have believed in him. Thus, for example, at the birth of our Savior, a choir of angels singing the praises of God’s loving-kindness, cried out, “Glory to God in the highest, and peace on earth, God’s good will among mankind.”b Also, the archangel Gabriel foretold that birth, which happened without seed or normal delivery.c And in the contest with the devil, the choirs of angels stood by. As Scripture says, “Angels came forward and ministered to him.”d They were also present at the passione and, after the resurrection, they sat by the tomb and said to the women, “Why do you look among the dead for one who lives?”f And after the ascension into heaven, they said to the holy apostles, “Why do you stand looking up into heaven? This Jesus, who has been taken up from you into heaven, will come in the same way you have seen him going up to heaven.”g An angel brought Cornelius the report regarding the mighty Peter.h And the holy apostle said to those who were sailing in the same ship with him, “An angel of the God to whom I belong has appeared to me.”i Anyone who wishes could find many further examples.2 () After these words regarding the believers, the prophet also foretold the punishments of the unbelievers and explained the reasons for these. As he said, “He will exact vengeance for the blood of his children, he will avenge them, deliver retribution to his foes, and repay those who hate him, and the Lord will cleanse the land of his people.”j Now, by “God’s children” he refers to his holy ones, who were slain by murderers. Even if we pass over the killing of the prophetsk and the saving passion of the Lord, the Jews stoned the victorious Stephenl and clubbed to death the mighty James.m To ejniscusavtwsan aujtw`/ in the former and ejniscusavtwsan aujtou;~ in the latter, it seems unlikely that Theodoret quoted the verse in one, and then went on to expound it in a significantly different, form. Given his argument that, throughout salvation history, the angels have helped humanity to perceive and respond to God’s acts of grace, he must have read the accusative, aujtou;~ (“strengthen them”) rather than the more widely attested dative aujtw/` (“gain strength in him”); v. the critical notes on these two places. . For Theodoret’s interest in angels cf. Q. on Nm and note .
The Questions on Deuteronomy kai; to;n e{teron ∆Iavkwbon ÔHrwvdh" ajpetumpavnise,n kai; polla;" de; a[lla" miaifoniva" ejtovlmhsan. kai; tw'n tw'/ Kurivw/ pepisteukovtwn ta;" oijkiva" ejxepovrqhsan, kai; tou'to dedhvlwken oJ qei'o" ajpovstolo" ejn th'/ pro;" Ôebraivou" ejpistolh'/: kai; th;n aJrpaghvn, fhsivn, tw'n uJparcovntwn uJmw'n meqæ hJdonh'" prosedevxasqe: o kai; qessalonikeu'si de; ejpistevllwn, ou{tw" e[fh: mimhtai; ga;r ejgevnesqe.......tw'n aJgivwn, tw'n.......ejn th'/ ∆Ioudaiva./ ..... : ta; ga;r aujta; kai; uJmei'" ejpavqete uJpo; tw'n ijdivwn sumfuletw'n, kaqavper ejkei'noi uJpo; tw'n ijoudaivwn, tw'n kai; to;n Kuvrion ajpokteinavntwn ∆Ihsou'n kai; tou;" ijdivou" profhvta", kai; hJma'" ejkdiwxavntwn, kai; Qew'/ mh; ajreskovntwn, kai; pa's in ajnqrwvpoi" ejnantivwn.p tau'ta kai; oJ Kuvrio" aujtw'n kathgovrhsen ejn th'/ tou' ajmpelw'no" parabolh'/: o{ti tw'n douvlwn o}n me;n e[deiran, o}n de; ajpevkteinan, o}n de; ejliqobovlhsan.q touvtou cavrin aujtou;" eij" pa'san th;n oijkoumevnhn dievspeiren.
Tiv dhv pote dia; smikra;n plhmmevleian povrrwqen ijdei'n oJ Mwu>sh'" prosetavcqh th;n gh'n, eijsagagei'n de; to;n lao;n ejkwluvqh;a Didavskei dia; touvtwn hJma'" oJ despovth" wJ" tou;" ejn ajreth'/ teleivou" th;n a[kran ajreth;n ajpaitei' kaiv, toi'" a[lloi" ajnqrwvpoi" megavla paranomou'si makroqumw'n, toi'" aJgivoi" tauvth" ouj metadivdwsi th'" suggnwvmh". tou'to kai; sofov" ti" e[fh: oJ me;n ga;r ejlavcisto" suggnwstov" ejstin ejlevou", dunatoi; de; dunatw'" ejtasqhvsontai:b kai; oJ Kuvrio" ejn toi'" iJeroi'" eujaggelivoi", w|/ me;n ga;r ojlivgon doqhvsetai, ojlivgon kai; ajpaithvsousi paræ aujtou', w|/ de; polu; doqhvsetai, polu; ajpaithvsousi paræ aujtou'.c n. Acts .mmo. Heb .mmp. Thes .f. (NT var.)mmq. Mt . A [], B, C –1, = mss. a. Dt .–mmb. Wis .mmc. Lk .mm
Question gain their favor, Herod had the other James killed,n and they committed many other acts of murder. They also plundered the homes of those who had believed in the Lord as the holy apostle indicated in his Epistle to the Hebrews: “You cheerfully suffered the robbery of your possessions”;o while in the letter to the Thessalonians he declared, “You became imitators of the saints in Judea, for you endured the same sufferings at the hands of your compatriots as they did from the Jews, who killed both the Lord Jesus and their own prophets and drove us out. Displeasing God, they oppose everyone.”p The Lord laid the same charges against them in the parable of the vineyard: “Thrashing one of the servants, killing another, and stoning another.”q This is why he scattered them all over the world.3
Why was it that, for such a slight fault, Moses was commanded to view the land from afar and forbidden to lead in the people?a In this the Lord teaches us that he requires the utmost virtue from those who are perfect; although showing long-suffering to others who are guilty of grave transgressions, he does not make any such allowance for the saints. A sage has also said as much: “While the weakest deserves pardon and mercy, the mighty will be mightily tested.”b And the Lord declared in the holy Gospels: “Of him to whom little is given little will be required, but of him to whom much is given much will be required.”c . Theodoret, like many of his contemporaries, believed that the Jews had brought upon themselves the destruction of the Temple and the subsequent diaspora. Here he cites several NT texts as evidence for the fulfilment of the threats of divine vengeance prophesied in Dt ..
The Questions on Deuteronomy
jIstevon mevntoi kai; tou'to, wJ" e{tera diæ eJtevrwn oJ despovth" oijkonomei'. w{sper ajmevlei kai; toutoni; to;n mevgan profhvthn oujk ei[asen eij" th;n gh'n th'" ejpaggeliva" eijsagagei'n to;n lao;n i{na mh; wJ" Qeo;n aujto;n sebasqw'sin oiJ ijsrahli'tai: oiJ ga;r ta; a[yuca qeopoihvsante" kai; movscou eijkovna qeo;n ojnomavsante"d dh'lon o{ti pollw'/ ma'llon wJ" qeo;n a]n ejsebavsqhsan to;n tosouvtwn aujtoi'" ajgaqw'n gegenhmevnon diavkonon: touvtou cavrin aujtou' kai; to;n tavfon a[dhlon pepoivhken oJ sofw'" ta; kaqæ hJma'" prutaneuvwn Qeov".e Eijdevnai de; kai; tou'to proshvkei, wJ" Mwu>sh'" tuvpon ejpevcei tou' novmou. dio; kai; Mwu>sh'" th;n proshgorivan oJ novmo" e[cei: e[cousi, gavr fhsi, Mwu>seva kai; tou;" profhvta":f kaiv, e{w" shvmeron hJnivka ajnaginwvsketai Mwu>sh'":g kaiv, ejbasivleusen oJ qavnato" ajpo; ∆Ada;m mevcri Mwu>sevw".h w{sper ga;r ∆Hsaiva > n kalou'men, ouj to;n profhvthn movnon, ajlla; kai; to; ejkeivnou biblivon, kai; ÔIeremivan kai; ∆Iezekihvl, ouj tou;" a[ndra" movnon, ajlla; kai; ta; ejkeivnwn bibliva, kai; to;n ajpovstolon, ouj movnon aujto;n th'" ajlhqeiva" to;n khvruka, ajlla; kai; to; ejkeivnou biblivon, ou{tw kai; Mwu>sh'" oJ novmo" wjnovmastai. ∆Ihsou'" de; oJ tou' Nauh' tuvpo" tou' swth'ro" th'" oijkoumevnh". w{sper toivnun Mwu>sh'" me;n ejxhvgage to;n lao;n ejx Aijguvptou, ∆Ihsou'" de; aujto;n eij" th;n ejphggelmevnhn eijshvgage gh'n, ou{tw" oJ novmo" me;n th'" ajsebeiva" ajpallavttei tou;" peiqomevnou", hJ de; tw'n eujaggelivwn cavri" eij" th;n basileivan eijsavgei tw'n oujranw'n.
d. Ex .mme. Dt .mmf. Lk .mmg. Cor .mmh. Rom .mm
Question You should also realize that the Lord accomplishes one thing by means of another. As he forbade this mighty prophet to bring the people into the land of promise to prevent the Israelites from worshipping him as God—after all, those who had made a god of the inanimate and addressed the image of a calf as “God”d would have been much more likely to accord divinity to the man through whose agency they had received such wonderful blessings—so God, who makes wise provision in all things that concern us, hid even the place of his burial. 1e Now, you should also know that Moses was a type of the Law, and hence, the name “Moses” stands for the Law. As Scripture says, “They have Moses and the prophets”;f and “To this day as Moses is read out”;g and “Death exercised dominion from Adam to Moses.”h Just as we use the name “Isaiah,” not only for the prophet, but also for his book and “Jeremiah” and “Ezekiel” for both the men and their books, and “the apostle,” not just for the herald of truth himself, but also for his book, so the Law is called “Moses,” whereas Joshua son of Nun is a type of the Savior of the world. As Moses led the people out of Egypt, but Joshua led them into the promised land, so the Law frees its subjects from idolatry, whereas the grace of the Gospels leads to the Kingdom of Heaven.
. For Theodoret’s discussion of the “slight fault” which resulted in Moses’ exclusion from the promised land v. Q. on Nm and note . Here he fulfils the promise he had made in that question to reveal a further divine purpose for the lawgiver’s punishment: viz., the danger of Moses’ deification.
The Questions on Deuteronomy
Pw'" nohtevon ta;" tw'n fulw'n eujlogiva";a () Prw'ton ajnevmnhsen oJ profhvth" th'" qeiva" ejpifaneiva" th'" ejn tw'/ Sina'/ o[rei gegenhmevnh": Kuvrio", gavr fhsin, ejk Sina' h{xei, kai; ejpevfanen hJmi'n ejk Sieivr, kai; katevpausen ejx o[rou" Fara;n su;n muriavs i Kavdh": ejk dexiw'n aujtou' a[ggeloi metæ aujtou'.b kai; ejn th'/ ejrhvmw/ th'/ Fara;n kai; ejn tw'/ Siei;r th'" qeiva" khdemoniva" ajphvlausan. Kavdh" de; ejntau'qa, ouj th;n e[rhmon levgei, ajlla; th;n tou' ojnovmato" eJrmhneivan: to; ga;r Kavdh" th'/ eJbraivwn fwnh'/ to;n a{gion dhloi'. e[fh toivnun o{ti pollai; muriavde" aJgivwn ajggevlwn tw'/ despovth/ sunh'san th'" oijkeiva" aujtou;" ajxiou'nti khdemoniva". ajnagkaivw" de; prostevqeike, kai; pavnte".......hJgiasmevnoi uJpo; ta;" cei'ra" aujtou', kai; ou|toi uJpo; sev eijs in:c eij ga;r kai; ajovraton e[cousi fuvs in, ajllæ uJpo; th;n sh;n despoteivan telou's i: se; ga;r e[cousi poihthvn. prolevgei de; o{ti oJ nu'n to;n ∆Israh;l ejklexavmeno" mikro;n u{steron kai; pavnta kalevsei ta; e[qnh, kai; touvtwn kajkeivnwn aujto;" e[stai a[rcwn kai; basileuv": e[stai, gavr fhsin, ejn tw'/ hjgaphmevnw/ a[rcwn, sunacqevntwn.......law'n a{ma fulai'" ∆Israhvl.d Tau'ta eijpwvn, prw'ton eujlogei' to;n ÔRoubh;n kai; luvei th;n patrwv/an ajravn,e ajntitavxa" th;n filadelfivanf th'/ peri; to;n patevra paranomiva/:g ejxh'n de; wJ" nomoqevth/ eij" eujlogivan th;n ajra;n metaqei'nai: zhvtw ÔRoubh;n kai; mh; ajpoqanevtw kai; e[stai polu;" ejn ajriqmw'./ h ejpeidh; ga;r oJ path;r ei\pen, wJ" u{dwr mh; ejkzevsh/",i toutevsti, mh; qermanqh'" / eij" polugonivan, eijkovtw" aujtw'/ tw'n ajpogovnwn to; plh'qo" ejphuvxato.
A [], B, C –1, = mss. l. katevpausen Sir. F.M. : katevkausen , , , B –14, , Sch. = “‘consumed with fire.’” Cf. Wevers and Quast, Dt .. a. Dt .–mmb. Dt .mmc. Dt .mmd. Dt .mme. Gn .f.mm f. Gn .mmg. Gn .mmh. Dt .mmi. Gn .mm
Question
How are we to understand the blessings of the tribes?1a () The prophet first called to mind the appearance of God on Mount Sinai: “The Lord will come from Sinai and has appeared to us from Seir and has rested from Mount Paran2 with countless numbers of Kadesh, his angels with him at his right hand.”b They had enjoyed God’s care in both the wilderness of Paran and in Seir. By “Kadesh” he here referred, not to the wilderness, but to the literal meaning of the word, which in Hebrew signifies “the holy one.” So his meaning was that vast numbers of holy angels accompanied the Lord, who deemed Israel worthy of his personal attention. Then, he added the essential statement, “All those who have been sanctified are under his hands, and they are under you,”c which means, “Even if they possess an invisible nature, they serve under your lordship, for you are their Creator.” He also foretold that he who had just chosen Israel would shortly afterwards call all nations and would be ruler and king of both the former and the latter: “He will be a ruler amongst the beloved when the peoples are gathered together with the tribes of Israel.”d After this, he conferred the first blessing on Reuben and, balancing the love he had shown to his brotherf against the sin he had committed against his father,g canceled the ancestral curse,e for as lawgiver he was able to turn the curse into a blessing: “May Reuben live and not die; he will become many in number.”h That is, while his father Jacob had said, “May you not bubble up like water,”i meaning “May you not grow warm to produce numerous children,” Moses prayed that he would have an abundance of descendants. . The LXX version of the blessings of Moses (ch. ) diverges at many points from the MT, which is itself often obscure. In choosing to comment on this difficult passage, Theodoret is influenced, at least in part, by the perceived eschatological significance of the tribal blessings. If we occasionally fault Theodoret’s selection of material for commentary, it is not because he avoids the most challenging. . In Dt . Theodoret’s LXX apparently read katevpausen = “he rested” (cf. the intransitive use of the same form in .) or “he made an end of.” This offers
The Questions on Deuteronomy
() Ei\ta th;n tavxin uJperbav", tw'/ ∆Iouvda/ th;n eujlogivan prosfevrei dia; to;n ejkei'qen kata; savrka beblasthkovta despovthn: provdhlon, gavr fhsin oJ qei'o" ajpovstolo", o{ti ejx ∆Iouvda ajnatevtalken oJ Kuvrio" hJmw'n.j prolevgei de; kai; th;n dabitikh;n basileivan: eijsavkouson, gavr fhsi, Kuvrie, fwnh'" ∆Iouvda, kai; eij" to;n lao;n aujtou' e[lqoi.........aiJ cei're" aujtou' diakrinou's in aujtw'/, kai; bohqo;" ejk tw'n ejcqrw'n aujtou' e[sh/.k Ou{tw th;n basilikh;n eujloghvsa" fulhvn, eij" th;n iJeratikh;n metabaivnei: dovt e Leui; dhvlou" aujtw'/ kai; ajlhvqeian aujtou' tw'/ ajndri; tw'/ oJs ivw/.l tw'/ stevrnw/ tou' iJerevw" to; lovgion ejpevkeito, ei\ce de; tou'to th;n dhvlwsin kai; th;n ajlhvqeian:m polla; ga;r ejkei'qen proedhlou'to. sunh'ptai de; toi'" dhvloi" hJ ajlhvqeia dia; to; ajyeude;" tw'n dhloumevnwn. o}n ejpeivrasan aujto;n ejn peivra/ ejloidovrhsan aujto;n ejfæ u{dato" ajntilogiva"n tw'n eij" aujto;n kai; to;n ajdelfo;n gegenhmevnwn ajnevmnhsen.o oJ levgwn tw'/ patri; aujtou' kai; th'/ mhtri; aujtou', oujc eJwvrakav se, kai; tou;" ajdelfou;" aujtou' oujk ejpevgnw, kai; tou;" uiJou;" aujtou' ajpevgnw: ejfuvlaxe ta; lovgiav sou kai; th;n diaqhvkhn sou diethvrhsen p to; tevleion tw'n iJerevwn oJ lovgo" didavskei: pavntwn ga;r tw'n kata; to;n bivon katafronei'n proshvkei to;n iJereva kai; th'/ qeiva/ prosedreuvein iJerourgiva/. touvtou cavrin, oujde; klh'ron aujtoi'" ajpevneimen oujde; kth'sin e[cein ejnomoqevthsen, ajlla; ta;" ajparca;" kai; ta;" dekavta" para; panto;" komivzesqai tou' laou' i{na, tw'n biwtikw'n ajphllagmevnoi frontivdwn, aJgivw" th;n ejgkeceirismevnhn aJgisteivan ejpitelw's in. aujtivka gou'n ∆Aarw;n oJ prw'to" ajrciereu;" ou[te khdeu'sai tou;" teqnhkovta" sunecwrhvqh pai'da".q ou{tw dev fhsin: eJautou;" teleiwvsante", dhlwvsousi ta; dikaiwvmatav sou tw'/ ∆Iakw;b kai; to;n novmon sou tw'/ ∆Israhvl: ejpiqhvsousi qumivama ejn ojrgh'/ sou dia; panto;" ejpi; tou' qusiasthrivou sou.r tou'to kai; tou' laou' timwroumevnou gegevnhtai: oJ ga;r ∆Aarwvn, prosenegkw;n to; qumivama, to;n qehvlaton ejkwvluse qavnaton.s ei\ta th;n qeivan
j. Heb .mmk. Dt .mml. Dt .mmm. Ex .–mmn. Dt .mm o. Nm .f.mmp. Dt .mmq. Lv .mmr. Dt .mms. Nm .–mm
Question () Then, jumping ahead in the order, he offered the next blessing to Judah, since, the Lord drew his bodily descent from that tribe. Remember, as the holy apostle said, “Our Lord has arisen from Judah as foretold.”j He also prophesied the Davidic kingdom: “Hearken, Lord, to the voice of Judah, and may he come to his people. His hands will decide in their favor, and you will be their ally against their foes.”k Having blessed the royal, he moved on to the priestly, tribe: “Give Levi his urim, and his thummim to the man who is holy.”l The oracle on the priest’s chest contained the urim and thummim,m by which future events were often foretold, and the thummim, or truth, was joined to the urim, or revelations, because the revelations were true.3 The verse “He whom they tested at the testing, they reviled at the water of contradiction,”n recalled what happened to Moses and his brother.o The verse “He who said to father and mother, ‘I do not recognize you,’ who did not acknowledge his brothers, and rejected his sons kept your oracles and observed your covenant”p conveys the perfection of the priests, for the priest must scorn everything of this life to attend to the service of God. Thus, he assigned them no lot and provided them with no possession; instead, they were to receive the first-fruits and tithes from all the people so as to be free of earthly cares and discharge in holiness the holy task that had been committed to them. In fact, Aaron was the first high priest, and he was not even permitted to attend to his own dead sons.q As Moses said, “After perfecting themselves, they will reveal your ordinances to Jacob and your Law to Israel, and when you are angry, they will ever place incense on your altar.”r This is just what happened when the people were being punished; by his offering of incense, Aaron stopped the deadly plague that had been sent from heaven.s Then no really satisfying sense, for the intransitive use consorts ill with the following prepositional phrase, and the transitive requires a direct object that cannot be supplied from the context. Some manuscripts of the Quaest. in oct. present the variant, katevkausen = “he burned” or “consumed with fire,” but this is also a transitive verb. In manuscripts of the LXX, the more widely attested reading is the obviously meaningful katevspeusen = “he rushed.” See the critical note. . Cf. Q. . on Ex (ch. ) and notes f. for this terminology connected with
The Questions on Deuteronomy aujtoi'" eujlogivan aijtei': eujlovghson, Kuvrie, th;n ijscu;n aujtou' kai; ta; e[rga tw'n ceirw'n aujtou' devxai: creiva ga;r kai; swmatikh'" dunavmew" toi'" leitourgou'sin i{na mhde;n ejmpodw;n gevnhtai th'/ proqumiva:/ kavtaxon ojsfu'n ejpanesthkovtwn ejcqrw'n aujtou', kai; oiJ misou'nte" aujto;n mh; ajnasthvtwsan.t dia; de; touvtwn calinoi' tw'n turannouvntwn to; qravso": ajnamimnhv/skei de; kai; w|n e[paqe Korev, kai; Daqavn, kai; ∆Abeirwvn, th;n stavs in kata; tw'n iJerevwn kinhvsante".u
Tivno" cavrin, e[scaton o[nta,a tevtarton e[taxe to;n Beniamivn;b () Tauvth" h\n th'" fulh'" hJ mhtrovpoli",c ejn ejkeivnh/ de; oJ nao;" ejdomhvqh.d toigavrtoi eijkovtw" th'/ iJeratikh'/ fulh'/ to;n iJero;n sunevtaxe tovpon. kai; hJ eujlogiva de; tou'to proagoreuvei: hjgaphmevno", gavr fhsin, uJpo; Kurivou kataskhnwvsei pepoiqwv". e[deixe de; kai; th;n aijtivan th'" pepoiqhvsew": kai; oJ Qeo;" skiavzei ejpæ aujtw'/ pavsa" ta;" hJmevra" kai; ajna; mevson tw'n w[mwn aujtou' katevpause.e pelavzwn ga;r tw'/ qeivw/ new'/, dihnekw'" th'" qeiva" khdemoniva" ajphvlause. to; de; ejn mevsw/ tw'n w[mwn aujtou' katevpause peri; tou' Qeou' e[fh, o{", ejn th'/ ∆Ierousalh;m to;n nao;n oijkodomhqh'nai keleuvsa", ejn ejkeivnw/ th;n oijkeivan ejpifavneian ejpoiei'to.f Meta; tauvta" ta;" fulav", to;n ∆Iwsh;f eujlovghse kai; tai'" duvo fulai'" kata; taujto;n th;n eujlogivan proshvnegken: ajpæ eujlogiva" Kurivou hJ gh' aujtou': ajpo; wJrw'n oujranou' kai; drovsou, kai; ajpo;
t. Dt .mmu. Nm A [], B, C, (inc.) = mss. a. Cf. Gn ..mmb. Dt .mmc. Jos .mmd. Kgs f.mme. Dt .mm f. Kgs .f.mm
Question Moses entreated God’s blessing on Israel: “Bless his strength, Lord, and accept the works of his hands.” The priests who conduct the divine service also require bodily strength so that nothing will hinder their zeal. “Crush the loins of the foes who have risen against him, and may those who hate him not rise up.”t With these words recalling the fate of Korah, Dathan, and Abiram, who had organized a revolt against the priests, he bridled the boldness of demagogues.u
Why did he put Benjamin in fourth placeb though he was the youngest?a () To this tribe belonged the capital city,c where the Temple was built,d so he quite logically set the sacred place alongside the priestly tribe. This blessing makes the following prediction: “The beloved of the Lord will dwell in confidence.” To bring out the reason for this confidence, he declared, “And God overshadows him all his days and has rested between his shoulders.”e Thus, thanks to his proximity to God’s Temple, Benjamin enjoyed the benefit of God’s constant attention. Now, in the clause, “he rested between his shoulders,” he referred to God, who commanded the construction of his Temple in Jerusalem and then manifested himself there.1f Next, he blessed Joseph. Indeed, he bestowed the blessing on both tribes at the same time: “His land is of the blessing of the Lord, of the seasons of heaven, of dew, of springs that well up from the
the high priest’s oracular breastplate: to; lovgion = “the declaration” or “oracle”; hJ dhvlwsi~ = “the demonstration” or “the urim”; and hJ ajlhvqeia = “the truth” or “the thummim.” . Theodoret correctly points out that Jebus/Jerusalem was originally in the territory of Benjamin; v. Jos . and McKenzie, Dict., “Benjamin,” p. .
The Questions on Deuteronomy
ajbuvsswn phgw'n kavtwqen, kai; kaqæ w{ran genhvmata hJlivou tropw'n, kai; ajpo; sunovdou mhnw'n,.......kai; ajpo; korufh'" bounw'n ajennavwn.g h[t / hsen aujtw'/ ta; oujranovqen dwrouvmena ajgaqav, tou;" ajpo; th'" gh'" parecomevnou" karpouv", ou}" a[rdousi me;n uJetoiv, trevfousi de; drovsoi, pepaivnei de; h{lio" kata; ta;" tw'n wJrw'n kai; mhnw'n periovdou". fevrei de; touvtou", ouj movnon hJ uJptiva gh', ajlla; kai; o[reio". eij" bebaivwsin de; th'" eujlogiva" ajnevmnhse tou' ojfqevnto" ejn th'/ bavtw/ Qeou'.h levgei de; aujto;n kai; tw'n prwtotokivwn tetuchkevnai, kai; touvtou cavrin dich' th;n fulh;n merisqh'nai, kai; duvo th;n mivan genevsqai, ejpeidh; diplh'n moi'ran ejlavmbanon oiJ prwtovtokoi. kai; to; dunato;n de; tw'n fulw'n didavskwn, monokevrwti kai; tauvrw/ ajpeivkase. kai; protevtace tou' Manassh' to;n ∆Efrai;>m kata; th;n tou' propavtoro" eujlogivan.i () Tw'/ de; Zaboulw;n kai; tw'/ ∆Issacavr, tw'/ me;n wJ" th;n paralivan oijkou'nti, tw'/ de; wJ" geitoneuvonti kai; th;n ejn polevmoi" ejphuvxato nivkhn, kai; th;n qeivan ejpikourivan, kai; ta; ajpo; qalavtth" ajgaqav: e[qnh, gavr fhsi, ejxoloqreuvsousi, kai; ejpikalevsontai ejkei', kai; quvsousi qusivan dikaiosuvnh", kai; plou'ton qalavssh" qhlavsousi kai; ejmporivan paralivan katoikouvntwn:j oiJ ga;r qalavtth/ pelavzonte", ouj movnon tw'n oijkeivwn karpw'n, ajlla; kai; tw'n pavntoqen feromevnwn ajgaqw'n ajpolauvousi. To;n de; Ga;d ajpeivkase levonti: ou{tw ga;r kai; oJ patriavrch" ∆Iakw;b e[fh: Ga;d peirathvrion peirateuvsei aujtovn, kai; aujto;" de; peirateuvsei aujto;n kata; povda".k Skuvmnon de; to;n Da;n wjnovmasen ejkphdw'nta ejk tou' Basavn,l ejpeidhv, ejxapivnh" th'/ Lai>ssa'/ prosbalovnte" povlei, kai; aujth;n ei|lon, kai; tou;" ejnoikou'nta" ajnei'lon, kai; oijkei'on ajpevfhnan oijkhthvrion.m
l. genhvmata F.M. : genhmavtwn Sir. Sch. The accusative genhvmata is, in fact, meaningless in the context, and the translation presupposes the genitive (cf. Wevers and Quast, Dt .), yet genhvmata has some attestation also in the mss. of the LXX (v. ap. crit. ad loc.). g. Dt .–mmh. Dt .mmi. Dt .mmj. Dt .mmk. Gn .mm l. Dt .mmm. Jgs .–mm
Question deep below, with the seasonal produce of the rotations of the sun and the assembly of the months, and of the crest of ancient mountains.”g He besought for him those heaven-sent blessings, the fruits of the earth, watered by the rains, nourished by the dews, and ripened by the sun in the cycles of seasons and months. These are produced not only on the plains but also in the mountains. To confirm the blessing, he recalled God’s appearance in the burning bush.h He declared as well that this tribe gained the right of the firstborn and was therefore divided, with the one tribe becoming two, since the firstborn was entitled to a double share. He brought out the power of these tribes by comparing their might to that of a unicorn and a bull. Finally, according to the blessing of Jacob, the founder of the family, he put Ephraim ahead of Manasseh.i () For Zebulun and Issachar, the former a coast-dweller, the latter his neighbor, he besought victory in war, God’s support, and blessings from the sea. “They will destroy nations, call on God’s name there, sacrifice a sacrifice of righteousness, and batten on the wealth of the sea and the trade of those who dwell on the coast.”j Those who live by the sea enjoy not only their own produce but also goods imported from all quarters.
Gad he likened to a lion. The patriarch Jacob had declared: “A nest of pirates will plunder him, but he will plunder him in close pursuit.”k He called Dan a cub leaping out from Bashan,l because they launched a sudden attack on the city of Leshem, captured it, slew its inhabitants, and made it their own dwelling-place.2m
. Theodoret applies the same interpretation to two different oracles regarding Dan; cf. the present passage with his exposition of Gn .f., one of the blessings of Jacob, in Q. . on Gn. and v. note ad loc.
The Questions on Deuteronomy Kai; tw'/ Nefqalei;m de; th;n ajpo; gh'" kai; qalavtth" eujporivan ajphvggeilen:n provsoiko" ga;r kai; ou|to" h\n th'" qalavtth", e[cwn ajpo; novtou th;n Galilaivan. tou'to de; kai; oJ profhvth" kai; oJ eujaggelisth;" e[fh: gh' Zaboulwvn, kai; gh' Nefqaleivm,o kai; oiJ loipoiv, oiJ th;n paralivan katoikou'nte",p Galilaivan tw'n ejqnw'n,q r oJ lao;" oJ kaqhvmeno" ejn skovt ei ei\de fw'" mevga. to; mevntoi plhsmonh; dektw'n,s plhsmonh; eujdokiva" oJ Suvmmaco" hJrmhvneuse. th;n de; aujth;n e[cei diavnoian: dekta; ga;r ta; eujdokouvmena. Kai; mevntoi kai; tw'/ ∆Ash;r kai; th'" gh'" th;n eujkarpivan kai; th;n ajpo; qalavtth" eujporivan aijtei':|| kai; ga;r to; bavyei ejn ejlaivw/ t to;n povda aujtou', kai; sivdhro" kai; calko;" to; uJpovdhma aujtou` th;n ajfqonivan tw'n ajgaqw'n dhloi'.
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Tiv dhv pote to;n Sumew;n oujk eujlovghsen; JO ÔRoubh;n e[sce th;n filadelfivan ajformh;n eujlogiva":a dia; ga;r ejkeivnh", th'" ajra'" ajphllavgh, kai; oJ Leui; dia; Mwu>sh'n to;n mevgan th'" eujlogiva" tetuvchken: hJ ga;r toi'" a[lloi" luvousa ta;" b ajrav", pollw'/ ma'llon e[luse th;n oijkeivan∑ oJ de; Sumew;n oujdemivan e[sce provfasin w{ste th'" eujlogiva" tucei'n. oi\mai de; aujto;n kai; ajrchgo;n th'" kata; tou' ∆Iwsh;f ejpiboulh'" gegenh'sqai, kai; touvtou tekmhvrion to; to;n ajxiavgaston a[ndra ejkei'non tou;" me;n a[llou" a{panta" ajpolu'sai, tou'ton de; movnon kai; sullhfqh'nai, kai; deqh'nai, kai; kaqeircqh'nai keleu'sai.c metevsce de; o{mw" kai; ou|to" th'" eujlogiva": ouj ga;r movnon ijdivan eJkavsth/ fulh'/ devdwken eujlogivan, ajlla; kai; koinh;n panti; tw'/ law'/: kataskhnwvsei, gavr fhsin, ∆Israh;l pepoiqw;" movno" ejpi; gh'" ∆Iakwvb, ejpi; gh'" sivtou
n. Dt .mmo. Is .; Mt .mmp. Is .mmq. Is .; Mt .mmr. Mt .mm| s Dt .mmt Dt .f. A [], B, C, (inc.) = mss. a. Gn .mmb. Gn .–mmc. Gn .mm
Question For Naphtali as well he foretold trading on land and sea.n In fact, this tribe was also located along the sea, north of Galilee. As both the prophet and the evangelist said, “Land of Zebulun and land of Naphtali,o and the others inhabiting the coastp of Galilee of the gentiles,q the people dwelling in darkness has seen a great light.”r Symmachus rendered the phrase “a plenitude of acceptable things”s as “a plenitude of approval,” but there is no difference in meaning, for things that are received with approval are acceptable. For Asher, too, he asked plentiful harvests of the land and rich commerce from the sea. The clause “He will dip his foot in oil, and he will be shod with iron and bronze”t indicates the abundance of those blessings.
Why did he give no blessing to Simeon? Reuben had grounds for a blessing thanks to the love he had shown his brother,a through which he escaped from the curse. As for Levi, he received a blessing through the mighty Moses; as his blessing canceled curses affecting others, it was more than capable of canceling one on his own tribe.1b But Simeon had no claim to a blessing. I am of the view that he was the ringleader in the plot against Joseph, and in support of this I note that, although that admirable man released the others, he gave orders that Simeon alone be arrested, bound, and imprisoned.2c Nevertheless, he too shared in the blessing, since Moses conferred not only a separate blessing on each tribe but also a general blessing on the nation as a whole: “Israel will dwell in confidence alone in the land of Jacob, in a land of . Cf. Theodoret’s comment on the blessing of Reuben in Q. .. . Neither Simeon’s absence nor Levi’s status as a clerical tribe suggests to Theodoret that Moses’ blessing must date to a period subsequent to the invasion of Canaan. Von Rad (on .f.) believes that the poem reflects the circumstances of the ninth or eighth century. By then Simeon had probably been absorbed into Judah; v. McKenzie, Dict., “Simeon,” p. .
The Questions on Deuteronomy
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kai; oi[nou, kai; oJ oujranov" soi sunnefh;" drovsw/.d polla; de; kai; a[lla th'/ koinh'/ eujlogiva/ prostevqeike. Meta; mevntoi ta;" eujlogiva", e[deixen oJ despovth" Qeo;" tw'/ profhvth/ th;n gh'n a{pasan, eijselqei'n de; aujto;n ejkei' diekwvlusen.e protupoi' de; tou'to to; para; tou' swth'ro" hJmw'n eijrhmevnon:|| polloi; profh'tai, kai; basilei'", kai; divkaioi ejpequvmhsan ijdei'n a} blevpete kai; oujk ei\don, kai; ajkou'sai a} ajkouvete kai; oujk h[kousan.f d. Dt .mme. Dt .–mmf. Mt . (NT var.)
Question grain and wine, where heaven is cloudy with dew.”d And he made many other additions to the general blessing. Then, after the blessing, the Lord God showed the prophet the whole land but forbade him to enter it.e This prefigures the word of our Savior: “Many prophets and kings and righteous people longed to see what you are seeing but never saw it and to hear what you are hearing but never heard it.”3f . With this abrupt conclusion to the commentary on Deuteronomy, Theodoret avoids dealing with the question of how Moses could have reported his own death and the mystery of his tomb (ch. ). The immediate transition to the book of Joshua may suggest that Theodoret did not regard the Pentateuch/Torah as a separate literary and theological unit. In moving to Joshua, he says nothing about a change of authorship.
QUAESTIONES IN IOSUAM
Kai; ejgevneto meta; th;n teleuth;n Mwu>sh' douvlou Kurivou, ei\pe Kuvrio" tw'/ ∆Ihsou' uiJw'/ Nauh', tw'/ uJpourgw'/ Mwu>sh', levgwn, Mwu>sh'" oJ qeravpwn mou teteleuvthke. nu'n ou\n ajnasta;" diavbhqi to;n ∆Iordavnhn, su; kai; pa'" oJ lao;" ou|to", eij" th;n gh'n h}n ejgw; divdwmi aujtoi'".a oJ pavnsofo" hJma'" ejdivdaxe Pau'lo" wJ" tuvpo" h\n hJ palaia; th'" kainh'": tau'ta ga;r pavnta, fhsiv, tuvpoi sunevbainon ejkeivnoi", ejgravfh de; pro;" nouqesivan hJmw'n, eij" ou}" ta; tevlh tw'n aijwnv wn kathvnthsen.b kai; galavtai" de; ejpistevllwn, ou{tw" e[fh: gevgraptai.......o{t i ∆Abraa;m duvo uiJou;" e[scen: e{na ejk th'" paidivskh" kai; e{na ejk th'" ejleuqevra". ajllæ oJ me;n ejk th'" paidivskh" kata; savrka gegevnnhtai, oJ de; ejk th'" ejleuqevra" dia; th'" ejpaggeliva". a{t inav ejstin ajllhgorouvmena: au|tai gavr eijs i duvo diaqh'kai, kai; ta; eJxh'".c kai; gevgrafen, ouj th;n iJstorivan ejkbavllwn, ajlla; th'/ ajlhqeiva/ parabavllwn to;n tuvpon: to;n ∆Abraa;m tw'/ Qew',/ ta;" gunai'ka" tai'" duvo diaqhvkai", tou;" uiJou;" toi'" laoi'". ou{tw toivnun kajntau'qa Mwu>seva nohtevon to;n novmon, ∆Ihsou'n to;n oJmwvnumon ejkeivnw/ swth'ra. {Oti de; kai; oJ novmo" Mwu>sh'" wjnovmastai ajpedeivxamen h[dh tai'" th'" qeiva" grafh'" marturivai" crhsavmenoi: e[cousi, gavr fhsi, Mwu>seva kai; tou;" profhvta":d kaiv, mevcri th'" shvmeron,
A [], B –17, C, = mss. a. Jos .f. (LXX var.)mmb. Cor .mmc. Gal .–mmd. Lk .mm
ON JOSHUA
“After the death of Moses, the servant of the Lord, the Lord said to Joshua, the son of Nun, assistant to Moses, ‘Moses my servant is dead; so rise up now, you and all this people, and cross the Jordan into the land I am giving them.’”a Paul, the all wise, has taught us that the Old Testament was a type of the New: “All this” he declared, “happened to them in types and was written to instruct us, on whom the end of the ages has come.”b And in his letter to the Galatians he said, “Scripture tells us that Abraham had two sons, one of the slave woman, the other of the free: the son of the slave woman was born according to the flesh, the son of the free through the promise. This is an allegory, in which the women stand for two covenants” and so on.c He wrote this, not to reject the historical facts, but to relate the type to the reality: Abraham to God, the women to the two covenants, the sons to the peoples.1 Here too, therefore, we are to understand Moses as the Law and Joshua as the Savior of the same name. On the evidence of holy Scripture, we have already demonstrated that the Law is referred to by the name “Moses”: “They have Moses and the prophets”;d and “To this day as Moses is read out, a veil lies
. Theodoret insists that, while accepting the historical reality of the Old Testament narrative (th;n iJstorivan), Paul pointed to its deeper meaning or fulfilment (th/` ajlhqeiva/). He here recalls a very similar statement that Diodore of Tarsus had made in the prologue to his commentary on the Psalms. There Diodore had argued that, though Paul had used a term signifying “allegory” (ajllhgorouvmena, Gal .), he had meant it only as a synonym for “spiritual interpretation” (th;n qewrivan). Unlike the Alexandrian allegorists, who, wise in their own conceit, de-
The Questions on Joshua hJnivka ajnaginwvsketai Mwu>sh'", kavlumma ejpi; th;n kardivan aujtw'n kei'tai.e w{sper toivnun kata; th;n iJstorivan, Mwu>sh' teteleuthkovto", ∆Ihsou'" to;n lao;n eij" th;n ejphggelmevnhn eijshvgage gh'n, ou{tw, meta; to; tou' novmou tevlo", oJ hJmevtero" ejpifanei;" ∆Ihsou'" ajnevw/xe tw'/ eujsebei' law'/ th;n basileivan tw'n oujranw'n: tevlo", gavr fhsi, novmou Cristo;" eij" dikaiosuvnhn panti; tw'/ pisteuvonti:f kaiv, oJ novmo" kai; oiJ profh'tai e{w" ∆Iwavnnou proefhvt eusan: ajpo; de; tw'n hJmerw`n ∆Iwavnnou.......hJ basileiva tw'n oujranw'n biavzetai, kai; biastai; aJrpavzousin aujthvn.g
Kai; pw'" aJrmovttei tw'/ Kurivw/ hJmw'n ∆Ihsou' Cristw'/ to; th'" uJpourgiva" o[noma; peri; ga;r ∆Ihsou' tou' Nauh' e[fh, ei\pe Kuvrio" tw'/ ∆Ihsou' uiJw/' Nauh' tw'/ uJpourgw'/ Mwu>sh'.a Akouv j omen kai; tou' ajpostovlou levgonto", levgw de; Cristo;n ∆Ihsou'n diavkonon gegenh'sqai peritomh'" uJpe;r ajlhqeiva" Qeou', eij" to; bebaiw'sai ta;" ejpaggeliva" tw'n patevrwn:b kai; pavlin, o{te de; h\lqe to; plhvrwma tou' crovnou, ejxapevsteilen oJ Qeo;" to;n uiJon; aujtou', gennwvmenon ejk gunaikov", gennwvmenon uJpo; novmon,
e. Cor .mmf. Rom .mmg. Mt .f. A [], B –17, C, = mss. l. gennwvmenon a, , B –17, , , , Sch. F.M. : genovmenon , , , , , Sir.; cf. The Greek New Testament, Gal. . = “‘born of a woman.’” In his extant works, Thdt. quotes Gal. . in seven other places; v. his comments on Ps . (LXX = . MT); Rom .f.; Gal . (where he cites the participle twice); Heb .; and Haer. com. . and Prouid. . In four of these Sir. and Sch. print geno- and in three gennw-. The latter may draw support from the Quaest. et resp. , where, according to the edition of Papadopoulos-Kerameus, Thdt. cites Lk . according to the form to; gennwvmenon ejk sou` (cf. the ap. crit. of the New Testament ad loc.); for the authenticity of the Quaest. et resp., v. Quasten, pp. f. a. Jos .mmb. Rom . (NT var.)mm
Question over their heart.”2e So, as sacred history tells us that, after the death of Moses, Joshua led the people into the promised land, so, after the end of the Law, our Joshua came and opened the Kingdom of Heaven to his holy people.3 Indeed, Scripture says, “Christ is the end of the Law for the justification of everyone who believes”;f and “The Law and the prophets were in effect until John, but from the time of John, the Kingdom of Heaven has been suffering violence, and the violent have been taking it by force.”g
How can the title “subordinate assistant” apply to our Lord Jesus Christ? With regard to Joshua, the son of Nun, Scripture says, “The Lord said to Joshua, the son of Nun, assistant to Moses.”a We hear the word of the apostle himself: “I say that Christ Jesus became a minister to the circumcision on behalf of God’s truth to confirm the promises made to the fathers”;b and again, “But when the fullness of time had come, God sent his Son, engendered of a woman, born subject to the Law, to redeem those subject to the Law,
parted from traditional interpretation of Scripture (oiJ kainotovmoi th`~ qeiva~ grafh`~ kai; oijhsivsofoi), Paul had explained the spiritual sense of the historical narrative without rejecting its literal meaning (oJ jApovstolo~ oujdamou` th;n iJstorivan ajnevtreyen, ejpeisenegkw;n th;n qewrivan kai; tau`ta ajllhgorivan kalevsa~ th;n qewrivan). . V. Q. on Dt. . Theodoret’s typology rests, in part, on the identity in Greek of the names “Joshua” and “Jesus,” both represented by ∆Ihsou'"; v. note to Q. on Nm.
The Questions on Joshua i{na tou;" uJpo; novmon ejxagoravsh/ i{na th;n uiJoqesivan ajpolavbwmen.c wJ" uJpo; novmon toivnun genovmeno", ou{tw kai; diavkono" ejklhvqh peritomh'". ou{tw kai; toi'" ijoudaivoi" e[fh, eij.......ejpisteuvete Mwu>sh',/ ejpisteuvete a]n ejmoiv: peri; ga;r ejmou' ejkei'no" ejlavlhsen.d kai; ga;r ejkei'noi pro;" ∆Ihsou'n eijrhvkeisan to;n Nauh', kata; pavnta o{sa hjkouvsamen Mwu>sh`, ajkousovmeqa kai; sou'.e
Tiv dhv pote, uJposcovmeno" oJ Qeo;" pavnta tovpon dwvsein aujtoi'" ou| a]n ejpibw's i tw'/ i[cnei tw'n podw'n aujtw'n: kai; th;n e[rhmon kai; to;n ∆Antilivbanon e{w" tou' potamou' tou' megavlou Eujfravtou:a oujk ejplhvrwse th;n uJpovscesin; () Safh;" oJ lovgo" kai; ouj pollh'" eJrmhneiva" deovmeno": prw'ton me;n ga;r ei[rhtai, o{ti pa'" tovpo" ou| eja;n ejpibh'te tw'/ i[cnei tw'n podw'n uJmw'n uJmi'n dwvsw aujtovn. eijko;" ou\n aujtou;" mh; ejpibh'nai th'" a[llh" gh'", ∆Ihsou' tou' Nauh' strathgou'nto". hJ ejpagwgh; de; tevleon luvei to; zhvthma: ejphvgage gavr, o}n trovpon ei[rhka tw'/ Mwu>sh'/.b oujk ajorivstw" de; pro;" ejkei'non ejpoihvsato th;n uJpovscesin, ajllæ eja;n fulavxhte ta;" ejntolav" mou kai; ta; dikaiwvmatav mou.c ejkei'noi me;n ou\n, wJ" eujqu;" parabebhkovte" to;n novmon, th'" ejpaggeliva" teleiva" oujk e[tucon. OiJ de; qei'oi ajpovstoloi, ouj movnon ejkeivnwn tw'n tovpwn ejkravthsan w|n ejpevbhsan, ajlla; kajkeivnwn ejn oi|" aujtw'n ajnegnwvsqh ta; pavnsofa gravmmata. kai; th;n pavlai e[rhmon paravdeison ajpevfhnan qei'on: peri; tauvth" th'" ejrhvmou kai; oJ profhvth" e[legen ∆Hsaiv>a", eujfravnqhti, e[rhmo" diyw'sa,d kai; eujfravnqhti, e[rhmo" kai; aiJ kw'mai aujth'".e kai; oJ despovth" Qeo;" dia; th'" ejkeivnou glwvtth" uJpevsceto poihvsein th;n e[rhmon eij"
c. Gal .f.mmd. Jn .mme. Jos . A [], B –17, C, (inc.) = mss. a. Jos .f.mmb. Jos .mmc. Dt .f.mmd. Is .mme. Is .mm
Question so that we might receive adoption as children.”1c As one born subject to the Law, he was styled “a minister to the circumcision.” Thus, Christ also declared to the Jews, “If you believed Moses, you would also believe me, for he spoke of me.”d Indeed, the ancients had said to Joshua, the son of Nun, “We shall obey you just as we obeyed Moses.”e
Why did God promise to give them every place on which they set the sole of their feet—the wilderness and Anti-Lebanon as far as the mighty river Euphratesa—and then fail to fulfil his promise? () The word is clear, requiring no lengthy interpretation. First, as it says, “I shall give you every place on which you set the sole of your feet,” it is likely they did not set foot on the rest of the land while Joshua, the son of Nun, was in command. Then the sequel solves the problem completely, for the text continues, “As I said to Moses.”b Yet God made him no unconditional promise, but a promise only “provided you keep my commandments and my ordinances.”c Thus, as they immediately broke the Law, they did not attain the entirety of the promise. In contrast, the holy apostles gained control not only of those places on which they trod but also of those where their writings, full of wisdom, were read out. Furthermore they transformed what had formerly been a wilderness into God’s garden. Isaiah the prophet said of this wilderness, “Rejoice, parched wilderness,”d and “let the wilderness and its towns rejoice,”e and through the prophet’s tongue, the Lord God promised to turn the wilderness into ponds and the . The Antiochene text of Gal . read gennwvmenon (“engendered”) rather than the more widely attested genovmenon (“born”). In his commentary on that passage, Theodoret had defended the former reading as referring to Mary’s virginal conception, a position rejected by Fitzmyer (ad loc.) as an “anachronistic interpretation.”
The Questions on Joshua
e{lh kai; th;n diyw'san gh'n ejn uJdragwgoi'".f tauvthn pavlin genhvsesqai th;n e[rhmon wJ" to;n Kavrmhlon e[fh.g ejklhronovmhsan de; kai; to;n ∆Antilivbanon th'" ajlhqeiva" oiJ khvruke". aijnivttetai de; kai; ou|to" th;n tw'n ejqnw'n swthrivan, ejpeidh; kai; Livbano" hJ ÔIerousalh;m wjnomavsqh: oJ ajetov", gavr fhsin, oJ megaloptevrugo",.......o}" e[cei to; h{ghma eijselqei'n eij" to;n Livbanon kai; ajpevknise ta; aJpala; th'" kevdrou kai; th'" kuparivttou:h ajeto;n ga;r to;n babulwvnion kevklhke, Livbanon de; th;n ∆Ierousalhvm, ta; aJpala; de; th'" kevdrou kai; th'" kuparivttou to;n basileva kai; tou;" a[rconta". Touvtou", ouj movnon kataskovpou", ajlla; kai; strathgou;" oJ hJmevtero" ajpevsteilen ∆Ihsou'". kaqavper de; oiJ para; tou' ∆Ihsou' tou' Nauh' pemfqevnte" katavskopoi th;n pepisteukui'an dievswsan povrnhn, suvmbolon aujth'/ swthriva" dedwkovte" to; spartivon to; kovkkinon,i ou{tw" oiJ tou' swth'ro" hJmw'n ajpovstoloi th;n pavlai povrnhn, th;n diafovroi" eijdwvloi" ajnakeimevnhn ejkklhsivan, kai; th'" protevra" ajkolasiva" ajpevsthsan kai; tw'n aijwnivwn hjxivwsan ajgaqw'n, ouj spartivw/ kokkivnw/ crhsavmenoi sumbovlw/, ajlla; tw'/ panagivw/ ai{mati th;n swthrivan pragmateusavmenoi. () Mhdei;" ou\n nomizevtw ajnavxion ei\nai th'" ejkklhsiva" th'" ÔRaa;b to;n tuvpon: ajkousavtw de; tou' ajpostovlou levgonto", h\men gavr pote kai; hJmei'" ajnovhtoi, ajpeiqei'", planwvmenoi, douleuvonte" ejpiqumivai" kai; hJdonai'" poikivlai", ejn kakiva/ kai; fqovnw/ diavgonte", stughtoiv, misou'nte" ajllhvlou":j kai; pavlin, ajlla; tovte mevn, wJ" oujk eijdovt e" Qeovn, ejdouleuvsate toi'" mh; ou\s i qeoi'":k kai; ajllacou`, h\t e gavr pote skovto", nu'n de; fw'" ejn Kurivw:/ l kai; eJtevrwqi, mh; plana'sqe: ou[t e povrnoi, ou[te moicoiv, ou[te malakoiv, ou[t e ajrsenokoi'tai, ou[t e eijdwlolavtrai, ou[te pleonevktai, ou[t e klevptai, ouj loivdoroi, ouj mevqusoi, oujc a{rpage" basileivan Qeou' klhronomhvsousin: m ei\ta ejphvgage,
f. Is .f.mmg. Is .mmh. Ezek .f. (LXX var.)mm i. Jos .–mmj. Ti .mmk. Gal .mml. Eph .mmm. Cor .f.mm
Question parched earth into irrigation channels.f He said that this wilderness would become like Carmel.g The heralds of the truth also took possession of the Anti-Lebanon. The name, “Anti-Lebanon” hints at the salvation of the nations, since “Lebanon” was a designation for Jerusalem: “The long-winged eagle which intends to enter Lebanon and nipped off the choice parts of the cedar and the cypress.”h Here “the eagle” refers to Babylon, “Lebanon” to Jerusalem, and “the choice parts of the cedar and the cypress” to the king and the rulers.
Our Joshua dispatched the apostles not only as spies but also as generals. As the spies sent by Joshua, the son of Nun, saved the faithful prostitute by giving her the crimson cord as a token of salvation,i so the apostles of our Savior delivered from her former licentiousness her who had once been a prostitute, the Church devoted to competing idols, and accorded her eternal blessings. It was with no token of a crimson cord, but with the sacred blood, that they accomplished her salvation.
() No one should imagine that Rahab was unworthy of being a type of the Church. Instead, heed the words of the apostle: “For we too were once foolish, disobedient, straying, enslaved to lust and manifold passions, living in malice and envy, despicable, hating each other”;j and again: “But at the time, ignorant of God, you served false gods”;k and elsewhere: “For though once darkness, you are now light in the Lord”;l and in another place: “Be in no doubt: No fornicators, no adulterers, no male prostitutes, no sodomites, no idolaters, no coveters, no thieves, or revilers, or drunkards, or robbers will inherit the Kingdom of Heaven.”m And he continued, “This is
The Questions on Joshua
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kai; tau'tav tine" h\t e, ajllæ ajpelouvsasqe, ajllæ hJgiavsqhte, ajllæ ejdikaiwvqhte ejn tw'/ ojnovmati tou' Kurivou hJmw'n ∆Ihsou' Cristou' kai; ejn tw'/ pneuvmati tou' Qeou' hJmw'n.n ou{tw kai; ÔRaa;b hJ povrnh to; provteron h\n, uJpedevxato de; tou;" kataskovpou" pistw'" kaiv, basilevw" paradoqh'nai touvtou" prostetacovto", oujk ei\xen, ajlla; katevkruyen:o ejpivsteuse ga;r tw'/ tw'n eJbraivwn Qew'./ kai; dhloi' th;n pivstin ta; rJhm v ata: ejpivstamai, ga;r e[fh, o{ti parevdwke.......Kuvrio" oJ Qeo;" uJmw'n th;n gh'n: ejpipevptwke ga;r oJ fovbo" uJmw'n ejfæ hJma'": ajkhkovamen|| ga;r o{t i katexhvrane Kuvrio" oJ Qeo;" th;n qavlassan th;n ∆Eruqra;n ajpo; proswvpou uJmw'n o{te ejxeporeuvesqe ejx.......Aijguvptou, kai; o{sa ejpoihvsate toi'" dusi; basileu's i tw'n ajmorraivwn, oi} h\san pevran tou' ∆Iordavnou, Shw;n kai; W [ g, ou}" ejxwloqreuvsate aujtouv": kai; ajkouvsante" hJmei'" ejxevsthmen th'/ kardiva/ hJmw'n, kai; oujk e[sti.......pneu'ma ejn oujdeni; ajpo; proswvpou uJmw'n, o{t i Kuvrio", oJ Qeo;" uJmw'n, Qeo;" ejn oujranw'/ a[nw kai; ejpi;.......|gh'" kavtw.p ajlhqh;" a[ra oJ lovgo" ejkei'no" o}n oJ despovth" Qeo;" peri; tou' Faraw; e[fh: eij" aujto; tou'to ejxhvgeirav se, o{pw" ejndeivxwmai ejn soi; th;n duvnamivn mou, kai; o{pw" diaggelh'/ to; o[nomav mou ejn pavsh/ th'/ gh'/:q dia; ga;r tw'n eij" ejkei'non gegenhmevnwn dh'lo" a{pasi gevgonen oJ eJbraivwn Qeov". kai; aiJ sunqh'kai de; tw'n kataskovpwn sfovdra th'/ ajlhqeiva/ sumbaivnousi: pa'", ga;r e[fasan, o}" a]n ejxevlqh/ th;n quvran th'" oijkiva" sou e[xw, e[noco" eJautw'/ e[stai: hJmei'" de; ajqw'/oi tw'/ lovgw/ sou touvtw/.r kai; hJmi'n de; hJ swthriva dia; th'" ejkklhsiva" prosgivnetai: oiJ de; tauvth" ejkto;" oujk ajpolauvousi th'" aijwnivou zwh'". () Kai; ta; loipa; de; th'" iJstoriva" prodievgraye th;n ajlhvqeian. hJnivka ga;r h[mellon diabaivnein to;n ∆Iordavnhn, ei\pen Kuvrio" pro;" ∆Ihsou'n, ejn th'/ hJmevra/ tauvth/ a[rcomai uJyw'saiv se katenwvpion tw'n uiJwn' ∆Israhvl.s tou'to kai; ejpi; th'" ajlhqeiva" ejgevneto: w{sper ga;r oJ tou' Nauh' ∆Ihsou'" ejk tou' kata; to;n
n. Cor .mmo. Jos .f.mmp. Jos .–mmq. Rom .mmr. Jos .mm\ s. Jos .mm
Question what some of you were, but you were washed, you were sanctified, you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.”n Such also was once Rahab the prostitute, but she welcomed the spies in faith, and, though the king ordered her to hand them over, she did not give in but hid them.o For she believed in the God of the Hebrews, and her words revealed her faith: “I know that the Lord your God has handed over the land, for fear of you has fallen upon us. We have heard that the Lord God dried up the Red Sea before you when you came out of Egypt and of all you did to the two kings of the Amorites, who were beyond the Jordan, Sihon and Og, whom you destroyed. When we heard this, our hearts fell, and none of us had the spirit to face you, because the Lord your God is God in heaven above and on earth below.”p Thus, the Lord God’s statement regarding Pharaoh—“I prompted you to do this in order to manifest my power in you and to broadcast my name throughout the land”q—was proven true, since the God of the Hebrews became universally known through what happened to Pharaoh. Furthermore, the pact made by the spies was very much in keeping with the reality: “Whoever goes out of doors, will be responsible for his own fate, and, as you have agreed, we shall be guiltless.”r Indeed, salvation comes to us through the Church, and those outside it do not enjoy eternal life.
() This prefiguration of reality continues throughout the rest of the narrative. When they were about to cross the Jordan, the Lord said to Joshua, “On this day I shall begin to exalt you in the sight of the children of Israel.”s This also happened in reality. As God’s love for Joshua, the son of Nun, was clearly revealed by the miracle at the
The Questions on Joshua
∆Iordavnhn qauvmato" dh'lo" gevgone qeofilh;" w]n ajnhvr,t ou{tw" kai; oJ hJmevtero" ∆Ihsou'" meta; to;n ∆Iordavnhn kai; to; ∆Iwavnnou bavptisma th'" didaskaliva" kai; tw'n qaumavtwn th;n ajrch;n ejpoihvsato. ajllæ i[sw" tisi;n ajnavrmoston ei\nai dokei' to; ejn th'/ hJmevra/ tauvth/ a[rcomai uJyw'saiv se ejpi; tou' Kurivou kai; swth'ro" hJmw'n tiqevmenon. ajllæ ajkousavtwsan aujtou' pro;" to;n patevra levgonto", pavt er, dovxasovn me.......th'/ dovxh/ h|/ ei\con para; soi; pro; tou' to;n kovsmon ei\nai:u kai; oJ ajpovstolo" dev fhsi, dio; kai; oJ Qeo;" aujto;n uJperuvywsen kai; ejcarivsato aujtw'./ ......o[noma to; uJpe;r pa'n o[noma.v uJywqei;" dev, oujk e[laben o} mh; ei\cen, ajllæ e[deixen o{per ei\cen: ajgnoouvmeno" ga;r o{ti uiJov" ejsti tou' tw'n o{lwn Qeou', ejdeivcqh tou'to w[n, tou' patro;" para; to;n ∆Iordavnhn eijrhkovto", ou|tov" ejstin oJ uiJov" mou oJ ajgaphto;" ejn w|/ eujdovkhsa.w () Protupou's i de; kai; oiJ iJerei'", oiJ ai[ronte" th;n kibwto;n th'" diaqhvkh" Kurivou, to;n baptisth;n ∆Iwavnnhn:x iJereu;" ga;r kajkei'no" kai; ajrcierevw" uiJov". w{sper toivnun, tw'n iJerevwn th;n kibwto;n ferovntwn kai; prw'ton eij" to;n ∆Iordavnhn eijselhluqovtwn, kai; meta; tou' ∆Ihsou', tou' profhvtou kai; strathgou', a{pa" dielhvluqen oJ laov", ou{tw" ∆Iwavnnou tou' pavnu baptivzein ajrxamevnou, kai; ∆Ihsou' tou' swth'ro" aJgiavsanto" tw'n uJdavtwn th;n fuvsin, oJ eujsebh;" lao;" dia; tou' panagivou baptivsmato" eij" th;n tw'n oujranw'n ei[seisi basileivan. kai; mevntoi kai; oiJ dwvdeka a[ndre" kai; oiJ ijsavriqmoi livqoi to;n qei'on proetuvpwsan tw'n ajpostovlwn corovn:y oiJ ga;r aujtoi; kai; oijkodovmoi kai; qemevlioi: oijkodomhqevnte", gavr fhsin, ejpi; tw'/ qemelivw/ tw'n ajpostovlwn kai; profhtw'n:z kai; pavlin oJ aujto;" ajpovstolo" e[fh, ejgwv, wJ" sofo;" ajrcitevktwn, qemevlion tevqeika.aa To; mevntoi ph'gma,bb a[skwma oJ Suvmmaco" hJrmhvneusen: ejpecomevnh ga;r tw'n uJdavtwn hJ rJuvmh, oi|on hjskou'to kai; ejkorufou'to: panto;" ga;r ajdamantivnou teivcou" plevon ejpei'cen aujth;n oJ tou' dhmiourghvsanto" o{ro".
t. Jos .mmu. Jn .mmv. Phil .mmw. Mt .mmx. Jos .mm y. Jos .–mmz. Eph .mmaa. Cor .mmbb. Jos .mm
Question Jordan,t so too, our Joshua, after the Jordan and the baptism of John, began his career of teaching and miracles. Perhaps some people may think it inappropriate to apply to our Lord and Savior the verse: “On this day I shall begin to exalt you,” but let them listen to him saying to the Father, “Father, glorify me with the glory I had with you before the world existed.”u Moreover, the apostle says, “Hence, God has exalted him and bestowed on him a name above every name.”v Yet, when he was exalted, he received nothing he did not already possess; rather, he revealed what he had, for though he had not been recognized as Son of the God of the universe, his identity was revealed when the Father declared at the Jordan, “This is my beloved Son, in whom I have been well pleased.”w () In addition, the priests who carried the ark of the Lord’s covenant prefigured John the Baptist,x who was both a priest and the son of a high priest. Just as the priests carrying the ark were the first to enter the Jordan, and the whole people made the crossing with Joshua prophet and general, so, since the great John was the first to begin baptizing, and Jesus the Savior sanctified the waters, the Christian people enter the Kingdom of Heaven through most holy baptism. Furthermore, both the twelve men and the equal number of stones prefigured the holy band of apostles,y who were both builders and foundation, for as Scripture says, “Built on the foundation of the apostles and prophets.”z Indeed, the same apostle said, “I laid the foundation like a skilled master builder.”aa
Now, Symmachus rendered the term “heap”bb as “wine-skin.” That is, as the rush of the waters was blocked, they swelled like a wine-skin and piled up, with the Creator’s will checking them more firmly than any wall of steel.1 . Theodoret commends Symmachus for this apposite imagery and proceeds to explicate it with a metaphor of his own; cf. Q. on Gn.
The Questions on Joshua
Kai; pro; tou' Pavsca de; gevgonen hJ diavbasi": th'/ dekavth/ ga;r diabavnte",cc ejpetevlesan th'/ tessareskaidekavth/ tou' Pavsca th;n eJorthvn,dd ejpeidh; kajn th'/ ajlhqeiva,/ meta; to; swthvrion bavptisma hJ tou' ajmwvmou ajmnou' metavlhyi" givnetai.
Pw'" nohtevon to; perivt eme tou;" uiJou;" ∆Israh;l ejk deutevrou; a Th;n ajlhvqeian mavlista ou|to" oJ lovgo" prodiagravfei. toi'" ga;r th;n mwsai>kh;n dexamevnoi" peritomh;n th;n pneumatikh;n proshvnegkan peritomh;n tw'n eujaggelivwn oiJ khvruke": pisteuvsate, ga;r e[legon, kai; baptisqhvtw e{kasto" uJmw'n eij" to; o[noma tou' Kurivou hJmw'n ∆Ihsou' Cristou',.......kai; lhvyesqe th;n ejpaggelivan tou' aJgivou pneuvmato".b tauvthn oJ qei'o" ajpovstolo" ajceiropoivhton peritomh;n proshgovreuse:c kai; ajllacou', peritomhv, fhsiv, kardiva" ejn pneuvmati, ouj gravmmati.d oiJ toivnun ejx ijoudaivwn tw'/ swth'ri pepisteukovte", th;n mwsai>kh;n peritomh;n e[conte", prosevlabon th;n pneumatikhvn. to; toivnun ejk deutevrou th;n ajlhvqeian protupoi': th;n ga;r savrka di;" peritmhqh'nai tw'n ajdunavtwn. JH de; ejxepipolh'" tou' gravmmato" diavnoia tou'to dhloi': o{ti kaqavper tw'/ ∆Abraa;m tou'ton ejx ajrch'" oJ Qeo;" ejdedwvkei to;n novmon, ou{tw" ejk deutevrou prosevtaxe tw'/ ∆Ihsou' tou;" cc. Jos .mmdd. Jos .mm A [], B –17, C, = mss. l. perivt eme C –15, ; cf. Jos . (codd. A B) = “‘Circumcise the children of Israel’” : perievt eme Sir. Sch. F.M. = “‘He circumcised the children of Israel’” : peritemei`n a2 : e[t emen B. Thdt.’s quotation follows the text of cod. A, but both codd. A and B carry the imperative; this mood is also supported by Thdt.’s subsequent statement, prosevtaxe tw/` ∆Ihsou` tou;~ ajperitmhvtou~ peritemei`n. a. Jos . (LXX var.)mmb. Acts . (NT var.)mmc. Col .mmd. Rom .mm
Question The crossing took place before Passover; they crossed on the tenth daycc and celebrated the feast of Passover on the fourteenth.dd Just so, in the fulfilment of the type, saving baptism precedes the feast on the blameless lamb.2
How are we to understand the verse “Circumcise the children of Israel a second time”?a This verse foreshadows the reality in a very important way. As you recall, the heralds of the Good News, offered the spiritual, to those who had already received the Mosaic, circumcision. They declared, “Believe, and let each of you be baptized in the name of our Lord Jesus Christ, and you will receive the promise of the Holy Spirit.”b The holy apostle referred to this as “the circumcision not performed by hand.”c Elsewhere he declared, “Circumcision of the heart is spiritual, not literal.”d So those of the Jews who believed in the Savior, though already possessing the Mosaic circumcision, received as well the spiritual. The phrase “a second time,” therefore, prefigures the reality, as it is impossible for the flesh to be circumcised twice. In its superficial sense, the text literally signifies that, just as God, in the beginning, gave this law to Abraham, so, on a second occasion, he ordered Joshua to circumcise the uncircumcised. Pity the
. Adopting a sacramental interpretation, Theodoret explains the crossing followed by the Passover as a type fulfilled (kajn th`/ ajlhqeiva)/ in the Easter liturgy, where baptism precedes communion.
The Questions on Joshua
ajperitmhvtou" peritemei'n. qrhnh'sai de; a[xion ijoudaivou" sunidei'n ouj dunamevnou" wJ" oiJ peritetmhmevnoi me;n ajnh/revqhsan diafovroi" timwrivai" peripesovnte", oiJ de; ajperivtmhtoi dieswvqhsan: kai; oiJ me;n patevre" diwvlonto, oiJ de; pai'de" th;n ejpaggelivan ejdevxanto. ou{tw kai; hJmei'", pai'de" o[nte", th;n tw'n oujranw'n prosdecovmeqa basileivan: ijoudai'oi dev, tavxin e[conte" patevrwn, tw'n aijwnivwn ejxevpeson ajgaqw'n kai; th'" tw'n patriarcw'n ejxeblhvqhsan suggeneiva". jEcrh'n toivnun aujtou;" dia; touvtwn maqei'n wJ" oujk ajei; th'" peritomh'" ajnagkai'on to; crh'ma. promhnuvsa" ga;r tw'/ ∆Abraa;m th'" paroikiva" to;n crovnon, oJ despovth" Qeo;" peritmhqh'nai prosevtaxe, th'" aijguptivwn de; douleiva" ajpallagevnta" kai; ejn ejrhvmw/ diavgonta" oujk ajphv/thse tou'de tou' novmou th;n fulakh;n oujde; th'" parabavsew" eijsevpraxe divka", ejpeidhv, kaqæ eJautou;" zw'nte" kai; th'" tw'n ajllofuvlwn ejqnw'n ejpimixiva" ajphllagmevnoi, tou' shmeivou th'" peritomh'" oujk ejdevonto. o{te de; loipo;n aujtou;" eij" th;n ejphggelmevnhn eijshvgage gh'n, peritmhqh'nai prosevtaxen i{na mh; hJ ejpimixiva th'/ eujsebeiva/ lumhvnhtai. eij ga;r kai; sunevbaine peripesei'n ajpavth/ tinav, rJadv/ ion h\n to; shmei'on ijdei'n kai; th;n ajgevlhn katalabei'n: ta; ga;r ejsfragismevna provbata, ka]n ajpovlhtai, rJa/divw" euJrivsketai.
Dia; tiv macaivrai" aujtou;" petrivnai" peritmhqh'nai prosevtaxen;a Pavmpolu plh'qo" h\n to; peritemnovmenon, kai; suntovmw" e[dei peritmhqh'nai kai; ejpitelevsai tou' Pavsca th;n eJorthvn. eijko;"
l. ejpaggelivan , , , : ajpaggelivan Sir. Sch. F.M. = “the children received the report.” Cf. the critical note on Q. on Nm. A [], B –17, C, = mss. a. Jos .mm
Question Jews who can not understand that, while the circumcised encountered various punishments and were killed, the uncircumcised were saved; while the parents perished, the children received the promise! Likewise we, the children, receive the Kingdom of Heaven, whereas the Jews, in the role of the parents, have lost the eternal blessings and been excluded from kinship with the patriarchs.
Furthermore, they should have learned from this passage that the practice of circumcision was not always necessary. When the Lord God foretold to Abraham the period of their sojourn in Egypt, he ordered them to be circumcised. But, once they were freed from the captivity of Egypt and living in the wilderness, he did not require observance of this law or exact penalties for its transgression. Since they were living by themselves and exempt from intercourse with foreign nations, they had no need for the sign of circumcision. But, when he led them into the promised land, he ordered them to be circumcised to prevent the undermining of their religion through intercourse with the gentiles. Even if someone happened to be led astray, it was easy to see the sign and pull the flock together; sheep that have been branded, even if lost, are easily found.
Why did he order them to be circumcised with flint knives?a A vast number were to be circumcised and needed to be circumcised promptly to celebrate the feast of Passover. So it seems quite
The Questions on Joshua
ou\n h\n tou;" ejn ejrhvmw/ tosou'ton diavgonta" crovnon mh; e[cein polla;" ejk sidhvrou kataskeuasmevna" macaivra". a[llw" te kai; protupou'sin aiJ pevtrinai mavcairai th;n hJmetevran peritomhvn. pevtra ga;r oJ despovth" Cristov": e[pinon gavr, fhsivn, ejk pneumatikh'" ajkolouqouvsh" pevtra": hJ de; pevtra h\n oJ Cristov".b oJ de; aujto;" kai; mavcaira kevklhtai: zw'n . . ., gavr fhsin, oJ lovgo" tou' Qeou' kai; ejnergh;" kai; tomwvt ero" uJpe;r pa'san mavcairan divstomon.c hJ de; swthvrio" aujtou' didaskaliva th;n pneumatikh;n hJmi'n prosfevrei peritomhvn. hJ mevntoi iJstoriva ejdivdaxen o{ti polloi; kai; tw'n ejn Aijguvptw/ tecqevntwn th;n peritomh;n oujk ejdevxanto, deisavntwn, wJ" eijkov", tw'n ejkeivnou" gegennhkovtwn dia; th;n tw'n brefw'n ajnaivresin prosenegkei'n aujtoi'" th;n peritomhvn. a{pante" dev, wJ" e[po" eijpei'n, plh;n ojlivgwn, oiJ ejn th'/ ejrhvmw/ fuvnte" ajperivtmhtoi memenhvkasi. Gavlgala de; oJ tovpo" wjnomavsqh, tou[noma de; th;n ejleuqerivan dhloi'. tovte oJ tw'n o{lwn e[fh Qeov", ejn th'/ shvmeron hJmevra/ ajfei'lon to;n ojneidismo;n Aijguvptou ajfæ uJmw'n.d dhloi' de; oJ lovgo" th;n th'" aijguptiakh'" douleiva" kai; dussebeiva" ajpallagh;n kai; th'" ejphggelmevnh" gh'" th;n ajpovlhyin. kai; hJmei'" de; manqavnomen wJ" oJ tou' panagivou baptivsmato" ajxiouvmeno" kai; th;n pneumatikh;n peritomh;n decovmeno" to; th'" aJmartiva" o[neido" ajpotivqetai.
b. Cor .mmc. Heb .mmd. Jos .
Question likely that, having lived for such a long time in the wilderness, they had few iron knives. More importantly, the knives of rock prefigure our circumcision, as Christ the Lord is a rock: “They drank from the spiritual rock that followed them, and the rock was Christ.”b He is also called a knife: “The Word of God is living, active, and sharper than any two-edged knife.”1c And it is his saving teaching that confers spiritual circumcision on us. Indeed, the narrative indicates that many, even of those born in Egypt, had not received circumcision; probably their parents had been afraid to circumcise them because of the slaughter of the infants. Broadly speaking, all but a few of those born in the desert remained uncircumcised.
Now, the place was called Gilgal, a name indicative of freedom. It was then that the God of the universe declared, “Today I have removed the disgrace of Egypt from you.”d The term signifies their liberation from Egyptian slavery and idolatry and their reception of the promised land. As for us, we learn that whoever is accorded most holy baptism and receives the spiritual circumcision lays aside the disgrace of sin.2
. The Greek word mavcaira, usually translated “sword” in Heb ., may also mean “knife.” Theodoret is less concerned with the literal sense of the word than with its figurative application to Christ. . Ignoring the toponym “Hill of Foreskins” given at ., Theodoret focuses on the name “Gilgal.” Unaware that “Gilgal,” actually means “circle,” he misses the implicit connection between the toponym and the process of circumcision. Instead, his etymology Gilgal = freedom, probably dependent on the popular derivation of the name from the Hebrew verb “to roll away” presented in ., allows him to develop the typology connecting the circumcision that frees the adult Hebrews from the disgrace of idolatry with the baptism that effects the forgiveness of sins of adult Christians.
The Questions on Joshua
Tivna nohtevon to;n ajrcistravthgon th'" dunavmew" Kurivou;a Tinev" fasi to;n Qeo;n lovgon ojfqh'nai: ejgw; de; oi\mai Micah;l to;n ajrcavggelon ei\nai. hJnivka ga;r ejplhmmevlhsan, oJ tw'n o{lwn e[fh Qeov", ouj.......mh; sunanabw' meta; sou' dia; to; to;n lao;n sklhrotrav chlon.......ei\naib ajllæ ajpostelw' to;n a[ggelovn mou pro; proswvpou sou provt erovn sou.c tou'ton oi\mai nu'n ojfqh'nai tw'/ ∆Ihsou', paraqarruvnonta kai; th;n qeivan bohvqeian proshmaivnonta.
Pw'" toivnun toi'" qeivoi" ejcrhvsato rJhm v asi; lu'son, ga;r e[fh, to; uJpovdhma ejk tw'n podw'n sou: oJ ga;r tovpo" ejfæ w|./ ......e{sthka" a{giov" ejstin.a jEpeidh; e[fh pro;" aujto;n oJ tw'n o{lwn Qeov", wJ" ejgenovmhn meta; Mwu>sh', e[somai kai; meta; sou',b touvtou cavrin w|n h[kousen ejkei'no" ajkouvei kai; ou|to" i{na qarsalewvtero" gevnhtai, wJ" th'" aujth'" ajxiva" tetuchkwv".
A [], B –17, C, = mss. a. Jos .mmb. Ex .mmc. Ex . (LXX var.) A [], B –17, C, = mss. a. Jos .; Ex .mmb. Jos .
Question
How are we to identify “the commander-in-chief of the Lord’s host”?a Some commentators claim that it was God the Word who appeared, but I think it was Michael the archangel. As you remember, when they sinned, the God of the universe declared, “I shall not accompany you, because this is a stiff-necked people;b instead, I shall send my angel before you in advance of you.”1c In my view, it was he who appeared to Joshua to encourage him and prophesy divine assistance.
If that is the case, how is it that he employed God’s own words: “Remove your sandals from your feet; the place on which you are standing is holy.”a Because the God of the universe had promised Joshua, “As I was with Moses, so I shall be with you.”b Hence, he heard what Moses had also heard, so that, as the recipient of the same honor, he might gain in confidence.
. Though Theodoret had not felt it necessary to refer to any of his predecessors throughout the commentary on Deuteronomy, he now cites an Alexandrian view. Both Origen (hom. . in Ios.) and Eusebius (D. e. ..; .., ; H. e. .., ; ..) had identified Joshua’s visitant as the second Person of the Trinity; v. Guinot, p. .
The Questions on Joshua
Dia; tiv th;n ∆Iericw; povlin ajnaqematisqh'nai prosevtaxen;a Prwvthn tauvthn ei|lon povlin meta; to; diabh'nai to;n potamovn. w{sper toivnun prosevtaxen aujtou;" tw'n karpw'n prosfevrein ta;" ajparcav",b ou{tw" ejkevleusen kai; ta; tw'n skuvlwn prosenegkei'n ajkroqivnia.c pro;" de; touvtoi" kai; gumnavzei aujtou;" dia; touvtwn tw'n novmwn w{ste tou;" ajnagkaivou" novmou" diathrei'n. th;n oijkeivan de; aujtoi'" ejpideiknu;" duvnamin, th;n prwvthn povlin divca o{plwn kai; mhcanhmavtwn eJlei'n pareskeuvase kai; movnh/ katevluse th'/ tw'n salpivggwn hjch/' i{næ, o{tan hJtthqw'si paratattovmenoi, gnw'sin wJ" aujtoi; parevscon th'" h{tth" ta;" ajformav", tw'n qeivwn novmwn katafronhvsante".
Tiv dhv pote, ajllovfulo" ou\sa, hJ ÔRaa;b katwv/khsen ejn toi'" uiJoi'" ∆Israh;l wJ" hJ iJstoriva didavskei;a Kai; tou'to protupoi' ta; hJmevtera. e[fh ga;r oJ despovth": kai; a[lla provbata e[cw, a} oujk e[stin ejk th'" aujlh'" tauvth", kajkei'nav me dei' ajgagei'n, kai; th'" fwnh'" mou ajkouvsousi, kai; genhvsetai miva poivmnh, ei|" poimhvn.b touvtou cavrin kai; nomoqetw'n, e[fh, ei|" novmo" e[stai.......tw'/ proshluvtw/ kai; tw'/ aujtovcqoni.c dia; tou'to oujde; Mwu>sh'" oJ nomoqevth" ejkwvluse tw'n aijguptivwn tou;"
A [], B –17, C, = mss. a. Jos .mmb. V., e.g., Ex .; ..mmc. Jos .– A [], B –17, C, = mss. a. Jos .mmb. Jn .mmc. Nm .mm
Question
Why did he order the imposition of the ban on the city of Jericho?a This was the first city they took after crossing the river. As he had ordered them to offer the first-fruits of their agricultural produce,b so he commanded them to offer the first of their spoils.1c Furthermore, with these instructions he trained them in the observation of the laws to which they were bound by covenant. In a demonstration of his own power, he arranged the capture of the first city without weapons or siege machinery and destroyed it with no more than the blast of trumpets, his purpose being that whenever they suffered defeat on the field of battle, they would know that they themselves, through their contempt of the divine laws, had provided occasion for the setback.
Why did Rahab, though a foreigner, live among the children of Israel, as the sacred history indicates?a This also prefigures our present-day situation. As the Lord said, “I have other sheep as well that are not of this fold, and I must bring them in also; they will hear my voice, and there will be one flock and one shepherd.”b Thus, even when he gave the Law, he declared, “There will be one law for the alien and for the native.”c Hence, Moses the lawgiver put no obstacle in the way of those Egyptians
. As M.D. Coogan points out (ad loc.), the LXX lacks the material in vv. .b– of the MT, which employ verbs that may have a liturgical, as well as a military, application to describe the parading of the priests with the ark; cf. Ps. .. Theodoret’s recapitulation of the story does not permit us to decide if the Greek text used in Antioch here resembled more closely the MT or the form of the LXX attested by other early authors.
The Questions on Joshua sunapa'rai aujtoi'" ejqelhvsanta".d e[dei de; kai; wJ" ajgrievlaion ejgkentrisqh'nai eij" th;n kallievlaion, h|/ fhsin oJ makavrio" Pau'lo".e
Tiv ejstin ejn tw'/ prwtotovkw/ aujtou' qemeliwvsei aujth;n kai; ejn tw'/ ejlacivstw/.......ejpisthvsei ta;" puvla" aujth'"; a jEpeidh; th;n povlin ajnevqhke tw'/ Qew',/ eijkovtw" aujth;n katevskayen, a[topon hJghsavmeno" oijkhthvrion genevsqai koino;n to; tw'/ Qew'/ ajponemhqevn. ejphravsato de; toi'" tauvthn oijkodomou'sin w{ste to;n ejpiceirou'nta parabh'nai to;n o{ron, ta; qemevlia me;n phgnuvnta, tw'n uiJevwn ajpobalei'n to;n prwtovtokon, ta;" de; puvla" ejpitiqevnta, to;n e[scaton. mevmnhtai de; th'" ajra'" kai; hJ tw'n Basileiw'n iJstoriva.b
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Tiv dhv pote, tou' A [ car keklofovto", a{pa" oJ lao;" ejpaideuvqh;a JUpevlaben oJ keklofwv", w{sper tou;" ajnqrwvpou", ou{tw dh; lhvsein kai; to;n Qeovn. hjboulhvqh toivnun kajkei'non dielevgxai kai; pa's in ejnqei'nai devo" o{pw" oiJ tou;" qeivou" novmou" fulavttonte" tou;" parabaivnonta" dielevgcwsin, wJ" th'" ejpacqhsomevnh"|| meqevxonte" timwriva". th;n de; yilh;n oJ ∆Akuvla" stolh;n hJrmhvneusen, oJ de; ∆Iwvshpo" clanivda: th;n de; glw'ssan, mavzan crush'n.b dh'lon de; kai; ejnteu'qen wJ" hJ uJpo; tw'n profhtw'n d. Ex .mme. Rom ., A [], B –17, C, = mss. a. Jos .mmb. Kgs . A [], B –17, C, (inc.) = mss. a. Jos .–mmb. Jos .mm
Question who wished to depart along with them.d Moreover, as St. Paul says, the wild olive had to be grafted onto the cultivated.e
What is the meaning of “At the cost of his firstborn he will lay its foundations, and at the cost of his youngest he will set up its gates”?a Since he had devoted the city to God, he was right to raze it, as he thought it wrong that what had been dedicated to God should become an ordinary place of habitation. He cursed any who should try to rebuild it, so that whoever dared transgress the law and lay the foundations would forfeit the firstborn of his sons, and whoever set up the gates his youngest. The narrative of Kings also mentions this curse.b
Why was the whole people chastised when it was just Achan who committed theft?a The thief imagined he would escape God’s notice as he had escaped that of men. So he wanted to censure Achan and to instill fear into everyone else, so that those who observed God’s laws would censure those who broke them, to avoid sharing in the punishment that was bound to follow. Now, for “garment” Aquila put “robe” while Josephus used “mantle,” and instead of “ingot,” “lump of gold.”1b Furthermore, this passage is explicit evidence that Achan . In this question and the next, Theodoret refers to a translator of the Hebrew Scriptures, Josephus, who is to be distinguished from the Jewish historian of the first century, whom Theodoret had cited in Qq. ., , and on Ex. N. Fernández Marcos (Septuagint in Context) suggests (pp. –) that this Josephus must have been either contemporary with, or subsequent to, Jerome, since there are notable points of agreement between the Vulgate and fragments of Josephus’ Greek translation.
The Questions on Joshua
kaloumevnh koila;" ∆Acw;r au{th ejsti;n ejn h|/ oJ ∆Aca;r kateleuvsqh:c kai; ga;r hJ ∆Emekacwvr, favragx ∆Acw;r eJrmhneuvetai.
Dia; tiv prosevtaxen oJ Qeo;" proloch'sai th;n Gaiv;> a Didavskei kai; tai'" ajnqrwpivnai" ejpinoivai" kecrh'sqai, pisteuvonta" dhlonovti th'/ qeiva/ rJoph'/. ejpeidh; ga;r dia; movnh" th'" tw'n salpivggwn hjch'" ei|lon th;n prwvthn povlin,b mavla eijkovtw" manqavnousin ajgwnivzesqai, kai; ponei'n, kai; th;n qeivan prosmevnein ejpikourivan. aujtivka gou'n polemou'sin aujtoi'" ejpekouvrhse kai; tou;" pefeugovta" skhptoi'" kai; calavzh/ kathnavlwsen a{panta".c to; mevntoi gai'son,d w|/ tou;" locw'nta" dihvgeiren ∆Ihsou'", ajspivda hJrmhvneusen oJ ∆Iwvshpo" wJsauvtw" de; kai; oJ Suvmmaco".
Tine;" wjmovthta tou' profhvtou kathgorou's in, o{ti kai; pavnta" a[rdhn ajnhv/rei kai; tou;" basileva" ejstauvrou.a
c. Hos . A [], B –17, C, = mss. a. Jos .mmb. Jos .mmc. Cf. Jos ..mmd. Jos . A [], B –17, C, = mss. a. Jos .f., f.mm
Question was stoned to death in what the prophets called the Valley of Achor:c “Emekachor” means “the ravine of Achor.”2
Why did God give orders for the ambush against Ai?a His lesson is that while trusting in divine help they should also employ human initiative.1 Since they had taken the first city with nothing more than trumpet blasts,b they learned, quite reasonably, to fight and make their own effort and then await divine assistance. Later, indeed, he did come to their aid in battle and, with a rain of thunderbolts and hail, slew all those who fled the field.c Now, Josephus, as also Symmachus, rendered the word for the “javelin”d with which Joshua roused the men in ambush as “shield.”2
There are those who accuse the prophet of cruelty for slaying everyone without exception and crucifying the kings.a . In his interpretation of “Emekachor,” Theodoret wrongly derives the name of the valley from that of the culprit; Emekachor actually means “Valley of Trouble.” Neither here nor in Q. does he give the theological basis for the ban set out in Dt .– and .–; cf. also Q. on Kgs (= Kgs [LXX]). . Theodoret rightly observes that the capture of Ai differs markedly from that of Jericho; the latter was a miraculous event, which followed what was as much a religious ceremony as a siege, while the former was the result of military tactics. Oddly, he asserts that in the subsequent battle between Joshua and the five kings, God slew the fugitive Amorites with thunderbolts and hail, although there is no mention of thunderbolts in either the LXX or the MT of .. . Theodoret perhaps displays an excess of Antiochene precision in his note on the various renderings of the Hebrew term denoting the implement raised by Joshua in .. Modern lexicographers believe that this term refers, not to a javelin, but to a sicklesword; v. M.D. Coogan, ad loc.
The Questions on Joshua JO tou' profhvtou kathgorw'n tou' tau'ta prostetacovto" kathgorei. aujto;" ga;r dia; Mwu>sh' tou' nomoqevtou prosevtaxe pavnta" a[rdhn ajnaireqh'nai tou;" th;n gh'n ejkeivnhn oijkhvsanta", a{te dh; panwleqriva" a[xia pepracovta" kai; eij" e[scaton paranomiva" ejlavsanta".b touvtou cavrin kai; to;n kataklusmo;n ejpenhvnoce pavlai kai; ta; Sovdoma kai; ta; Govmorra puri; kathnavlwse.c Kai; toi'" a[rcousi de; prosevtaxen oJ profhvth" ejpiqei'nai tou;" povda" toi'" tw'n basilevwn trachvloi" i{na qarrhvsante" proqumovteron paratavxwntai.d tou'to kai; oJ Kuvrio" hJmw'n prosevtaxen ∆Ihsou'": ijdouv, ga;r e[fh, devdwka uJmi'n.......ejxousivan.......patei'n ejpavnw o[fewn, kai; skorpivwn, kai; ejpi; pa'san th;n duvnamin tou' ejcqrou'.e ei[h toivnun kai; hJma'" ejpiqei'nai tou;" povda" hJmw'n ejpi; tou;" trachvlou" tw'n ajntikeimevnwn pneumavtwn.
b. Dt .–; .–mmc. Gn .f.mmd. Jos .f.mme. Lk .
Question Whoever accuses the prophet accuses him who gave the order: It was he who, through Moses, the lawgiver, enjoined the slaying of every single inhabitant of that land for reaching the limit of lawlessness and committing crimes deserving of extermination.1b For this reason, in ancient times he brought on the flood and wiped out Sodom and Gomorrah with fire.c The prophet also ordered the officers to place their feet on the necks of the kings so that they would grow in confidence and go into battle with greater enthusiasm.d And this is just what Jesus our Lord told us to do: “Lo, I have given you power to walk on snakes, and scorpions, and on all the might of the foe.”e So, may we too put our feet on the necks of hostile spirits!2
. Though, in the preface to the Quaest. in oct., Theodoret had promised to silence those who criticize the teaching of Scripture, he justifies Joshua’s massacre of the Amorites and the execution of the five kings by a bare reference to the Lord’s command. One cannot imagine that such an answer would have mollified those who accused Joshua and his Lord of cruelty. Theodoret and his peers, unappreciative of the concerns of the biblical authors, were not in a position to do justice to this crucial question of how Christian readers should view the morality sanctioned by the OT conquest narratives. Note that here Theodoret identifies Joshua as “prophet” (tou` profhvtou), a title probably meant rather to signify his divinely given knowledge and power than to imply his authorship of this book; cf. Q. , where Joshua the prophet (tou` profhvtou) is distinguished from the author (oJ suggrafeuv"), and the first sentence of the introduction to the Quaest. in Reg. et Par., where Joshua is called “the prophet” (tou` profhvtou) and Moses “the lawgiver” (tou` nomoqevtou). . After pursuing a literal reading of the narrative of ch. , Theodoret has recourse to a spiritual interpretation in which Israel’s ancient defeat and massacre of enemy kings are taken to refer to the future defeat of evil powers by the apostles and the ordinary Christian. Guinot (p. ) suggests that in this development Theodoret is dependent upon Or., hom. . in Ios.
The Questions on Joshua
Dia; tiv xulokovpou" kai; uJdrofovrou" tou;" gabawnivta" ajpevfhnen;a jExhpavthsan kai; tw'/ schvmati kai; tw'/ yeuvdei tw'n lovgwn.b kai; devon e[resqai to;n despovthn Qeo;n ei\qæ ou{tw" ta;" pro;" aujtou;" sunqhvka" poihvsasqai, toi'" yeudevsi lovgoi" aujtw'n pepisteukovte", ejpeivsanto kai; ta;" sunqhvka" ejkravtunan o{rkw/.c prosetetavcei de; oJ tw'n o{lwn Qeo;" pavnta" ejkeivnou" paradoqh'nai qanavtw/.d th'" qeiva" toivnun ejntolh'" kai; tw'n o{rkwn mevso" ajpolhfqeiv", uJphrevta" aujtou;" th'" iJera'" leitourgiva" ajpevfhnen. oujk ajtimiva de; to; diakonei'n tw'/ Qew'/, ajlla; kai; megivsth timhv. E [ dei de; kai; tou' Nw'e th;n provrrhsin pevra" labei'n: e[fh gavr, ejpikatavrato" Canaa;n pai'": oijkevth" e[stai toi'" ajdelfoi'" aujtou'.e ejn de; toi'" gabawnivtai" hJ provrrhsi" to; pevra" ejdevxato.
Tiv ejsti to; oujci; aujto; gevgraptai ejpi; biblivon to; euJreqevn; a Didavxa" hJma'" oJ suggrafeu;" tou' profhvtou th;n duvnamin, o{ti, lovgw/ movnw/ crhsavmeno", probh'nai tou;" megavlou" fwsth'ra" kekwvluken e{w" kata; kravto" ejnivkhsen,b uJpeidovmeno" A [], B –17, C, = mss. a. Jos .–mmb. Jos .–mmc. Jos .f.mmd. Jos .mme. Gn . A [], B –17, C, = mss. l. to; euJreqevn Sir. Sch. F.M. : tou` euqu~ (i.e. a corrupt form of eujqou`~; cf. Thdt., Q. on Kgs (Sm) and v. LSJ, sub uoce eujqhv~) = “‘the book of the upright’” a. Jos . (LXX var.)mmb. Jos .f.mm
Question
Why did he make the Gibeonites into hewers of wood and drawers of water?a They had recourse to deception in both their appearance and their lying words.b The Israelites should have deferred making a treaty with them until they had consulted the Lord God, but they trusted the Gibeonites’ lies and confirmed the treaty with an oath.c Now, the God of the universe had ordered that entire people to be consigned to death.d Thus, caught between God’s command and his own oath, Joshua made them servants for the divine worship. In fact, the ministry of God is no dishonor, but a very great honor. Furthermore, the prophecy of Noah had to take effect. Remember, he had declared, “Cursed be the son of Canaan; he shall be a servant to his brothers.”e This prophecy received its fulfilment in the Gibeonites.1
What is the meaning of the verse “Is this not written in the book that was found”?a After he had set out the mighty deed of the prophet, who with no more than a word prevented the great heavenly lights from advancing until he had won a complete victory,b the author, suspecting that
V. Q. on Gn.
The Questions on Joshua mhv ti" ajpisthvsh/ tw'/ lovgw/, e[fh tou'to ejn tw'/ palaiw'/ euJrhkevnai suggravmmati. dh'lon toivnun kajnteu'qen wJ" a[llo" ti" tw'n metagenestevrwn th;n bivblon tauvthn sunevgraye, labw;n ejx eJtevra" bivblou ta;" ajformav". Kai; tou'to de; protupoi' th;n tou' swth'ro" qaumatourgivan. w{sper ga;r tou' profhvtou polemou'nto", oJ h{lio" e[sth, ou{tw tou' swth'ro" hJmw'n qanavtw/ to;n qavnaton kataluvonto", ejpevsce ta;" ajkti'na" oJ h{lio" kai; skovtou" ejn meshmbriva/ th;n oijkoumevnhn ejplhvrwse.c
Pw'" nohtevon to; para; Kurivou ejgevneto katiscuvsai th;n kardivan aujtw'n w{ste sunanta'n aujtou;" eij" povlemon ejpi; ∆Israh;l i{na ejxoloqreuqw's i kai; o{pw" mh; doqh'/ aujtoi'" e[leo" tou' ajfanisqh'nai aujtou;".......o}n trovpon ei\pe Kuvrio" pro;" Mwu>sh'n; a Peri; tw'n a[llwn ejqnw'n ejnomoqevthse tw'/ ∆Israh;l oJ Qeo;~ w{ste, eij, poliorkouvntwn aujtw'n th;n povlin, presbeuvsainto ejkei'noi kai; filivan ajspavsainto, devxasqai th;n presbeivan, kai; lu'sai th;n poliorkivan, kai; speivsasqai th;n eijrhvnhn.b didavskei toivnun hJma'" oJ lovgo" wJ", staqmw'/ kai; mevtrw/ pavnta prutaneuvwn, Qeo;" sunecwvrei touvtoi" ajntiparatavttesqai tw'/
c. Mt . A [], B –17, C, = mss. a. Jos . (LXX var.)mmb. Dt .f.
Question some people might not trust his account, declared that he had found this in an ancient text. From this we conclude that the author of the book of Joshua lived in a subsequent age and drew his source material from that other book.1 This event also prefigured the miracles of our Savior. Just as the sun stood still while the prophet was fighting his battle, so while our Savior was destroying Death with his own death, the sun withheld its rays and filled the whole world with darkness at noon.2c
How are we to understand the verse “It was the Lord who emboldened their hearts to assemble for war on Israel so that they would be destroyed and receive no pity but be exterminated, as the Lord had commanded Moses”?a Regarding the rest of the gentiles, God enjoined that, if Israel laid siege to a town, and its inhabitants entered into negotiations and agreed to an alliance, Israel was to accept the delegation, raise the siege, and make peace.b Now, this verse teaches us that God, who exercises a moderate restraint in his governance of the world, permitted these nations to take up arms against his people, so that, receiv. In agreement with the MT but in contrast to all other forms of the LXX, Theodoret’s text of Jos . contained a reference to an ancient source for the miraculous failure of the sun to set over Gibeon. The Hebrew refers to the book of “Jashar,” or “the upright” both here and in Sm ., and in the latter passage the LXX offers the entirely equivalent biblivou tou` eujqou`~. In Jos ., Theodoret’s version apparently contained the corrupt to; euJreqevn, “the book that was found,” although one manuscript of the Quaest. does offer a form of the word “upright” found at Sm .; v. the critical note. The LXX may contain a reference to this same work at Kgs ., though there it is called “The Book of the Song” (biblivw/ th`~ w/jdh`~). As Theodoret surmised, this must have been an ancient historical writing upon which the author of the book of Joshua drew; for a similar bit of source criticism, cf. his introduction to the Quaest. in Reg. et Par. . Theodoret dwells on this story, not to emphasize its sensational aspects, but to develop another typological connection between Joshua and Christ. Not inter-
The Questions on Joshua law'/ i{na mhdemia'" ajxiwqw'si feidou'" ajlla; kata; to;n qei'on o{ron ajnaireqw'sin.
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Dia; tiv toi'" me;n Mwu>sh'" dianevmei tou;" klhvrou" th'" gh'",a toi'" de; ∆Ihsou'";b Kai; tou'to pavlin protupoi' th;n ajlhvqeian. toi'" me;n ga;r ejpevkeina tou' ∆Iordavnou Mwu>sh'" diei'le th;n gh'n, toi'" de; meta; to;n ∆Iordavnhn oJ ∆Ihsou'". kai; tw'n me;n ijoudaivwn e[cousi to;n tuvpon oiJ dia; Mwu>sevw" eijlhfovte" tou;" klhvrou", oiJ dev ge dia; ∆Ihsou' tw'n pepisteukovtwn ejqnw'n. kai; ejpeidh; prwtovtoko" oJ ∆Israhvl, oiJ prwtovtokoi dia; Mwu>sevw" tou;" klhvrou" ejdevxanto: ÔRoubhvn,c kai; Gavd,d kai; Manassh'".e diabaivnousi mevntoi kai; ou|toi eu[zwnoi pro; tw'n a[llwn:f oiJ ga;r |ejx ijoudaivwn pepisteukovte" toi'" e[qnesi th;n swthrivan proshvnegkan. JUpeleivfqhsan de; o{mw" kai; ijebousai'oi,g kai; cananai'oi,h kai; e{tera e[qnh tw'n ajllofuvlwn kai; sunwv/kei tw'/ ∆Israhvl.i kai; touvtou de; tou' tuvpou th;n ajlhvqeian e[stin euJrei'n: oujde; ga;r a{pante" to;n swthvrion ejdevxanto lovgon, ajllæ ejpevmeinan ajntilevgonte" kai; ijoudai'oi kai; e{llhne", ta;" aujta;" hJmi'n kai; povlei" kai; kwvma" oijkou'nte", ou}" oujk a[n ti" aJmavrtoi, cananaivou", |kai; cettaivou", kai; ijebousaivou" ojnomavzwn. tauvth" de; a[xioi th'" proshgoriva" kai; oiJ ta; musara; tw'n aiJrevsewn qrhskeuvonte" dovgmata. diav toi tou'to kai; oJ qei'o" ajpovstolo" e[fh, nu'n de; ou[pw oJrw'men aujtw'/ ta; pavnta uJpotetagmevna: j kai; pavlin, dei' ga;r aujto;n basileuvein a[cri" ou| qh'/ pavnta" tou;" ejcqrou;" aujtou' uJpo; tou;" povda" aujtou'.k
A [], (inc.) , C, (inc.) = mss. a. Nm .mmb. Jos .–.mmc. Gn .mmd. Gn .f.mm e. Gn .mmf. Jos .mmg. Jos .mmh. Jos .; .f.mm i. Jos . (LXX)mmj. Heb .mmk. Cor .
Question ing no mercy, they would be destroyed according to the divine decree.
Why did Moses distribute their land allotments to some tribes,a and Joshua to others?b This also prefigured the reality. Moses distributed land to those who dwelt on the far side, and Joshua to those who dwelt on the other side, of the Jordan. Those who received their allotments from Moses are a type of the Jews, and those who received theirs from Joshua a type of the gentiles who believed. Since Israel was the firstborn, Reuben,c Gad,d and Manasseh,e all firstborn, received their allotments from Moses. Nonetheless, they girt themselves and crossed before the others,f for it was the believers among the Jews who brought salvation to the gentiles. The Jebusites,g Canaanites,h and some of the other foreign nations who were spared dwelled alongside Israel.i One can find the fulfilment of this type, too: not everyone accepted the saving word, but Jews and Greeks, living alongside us in the same cities and towns, persisted in their opposition. You would not be wrong to call them “Canaanites,” “Hittites,” and “Jebusites.” Indeed, those devoted to foul heresies also deserve this name. Thus, the holy apostle said, “We do not yet see everything in subjection to him”;j and again, “He must reign until he make all his enemies his footstool.”k
ested in simply diverting his readers, he continues to pursue a significant theological point.
The Questions on Joshua
Tiv dhv pote th;n Cebrw;n oJ Cale;b h[/thsen;a Eujsebeiva/ kosmouvmeno", pavntwn protevtace th;n povlin ejn h|/ parwvk/ hsan oiJ pantavristoi patriavrcai kai; tafh'/ paredovqhsan.
Dhloi' de; oJ touvtou lovgo" wJ", eJptaeth' polemhvsante" crovnon, th;n gh'n dieneivmanto. e[fh ga;r ou{tw" oJ Calevb: tessaravkonta.......ejtw'n h[mhn o{t e ajpevsteilev me Mwu>sh'", oJ pai'" Kurivou,.......ejk Kavdh" Barnh', kataskopeu'sai th;n gh'n,b.......kai; nu'n dievqreyev me Kuvrio" o}n trovpon ei\pe. tou'to tessarakosto;n kai; pevmpton e[to" ajfæ ou| ejlavlhse Kuvrio".......pro;" Mwu>sh'n.c meta; de; th;n kata; tw'n eJxakosivwn ciliavdwn ajpovfasin tou' Qeou',d triavkonta kai; ojktw; dietevlesan e[th ejn th'/ ejrhvmw/ diavgonte".e eJpta; toivnun ejsti; ta; leipovmena toi'" pevnte kai; ojgdohvkonta.f tou'to de; kai; oJ tw'n o{lwn despovth" dia; tou' qeiotavtou proeivrhke Mwusevw": ejan; eijsagavgh/ se Kuvrio" oJ Qeov" sou eij" th;n gh'n g h}n ejphggeivlato toi'" patravs i sou,h meta; eJpta; e[th.......ajnagnwvsh/ to;n novmon tou'ton panti; tw'/ law'./ i jEpishmhvnasqai de; proshvkei wJ" th;n ∆Ierousalh;m ∆Iebou'" ojnomavzeij kai; tauvthn levgei tw'/ Beniami;n klhrwqh'nai.k oJ dev ge Sumew;n kata; th;n tou' patro;" provrrhsin diesparmevnon e[sce to;n klh'ron:l ejgenhvqh, gavr fhsin, hJ klhronomiva aujtou' ajna; mevson klhvrou uiJw'n ∆Iouvda.m ei\ta ta;" povlei" eijpwvn,n ejphvgagen, au{th hJ klhronomiva fulh'" uiJwn' Sumewvn.......o{ti ejgenhvqh hJ meri;" th'" klhronomiva" uiJw'n ∆Iouvda meivzwn.......aujtw'n, kai; ejklhronovmhsan.......uiJoi; Sumew;n ejn mevsw/ tou' klhvrou aujtw'n.o
A [], *, C, = mss. a. Jos .f.mmb. Jos .mmc. Jos .mmd. Nm .f.; .–mm e. Dt .mmf. Jos .mmg. Dt .mmh. Dt .mmi. Dt .f.mm j. Jos .mmk. Jos .mml. Gn .mmm. Jos .mmn. Jos .–mm o. Jos .f.
Question
Why did Caleb ask for Hebron?a Pious as he was, Caleb preferred to all others the city where those excellent men, the patriarchs, had sojourned, and in which they were interred. Now, his words suggest that they distributed the land after seven years of fighting. As Caleb said, “I was forty years old when Moses, the servant of the Lord, sent me from Kadesh-barnea to spy out the land,b and now the Lord has kept me alive, as he promised. This is the forty-fifth year since the Lord spoke to Moses.”c But after God delivered his sentence on the six hundred thousand,d they spent thirty-eight years in the desert.e Thus, we need seven to make up the total of eighty-five.f This was just what the Lord of the universe foretold through Moses, his inspired prophet: “Seven years after the Lord your God brings you into the landg promised to your ancestors,h you will recite this Law to all the people.”1i
Furthermore, we should point out that Scripture here calls Jerusalem “Jebus,”j and says that it was assigned to Benjamin.k But Simeon, in keeping with his father’s prophecy, received a scattered inheritance:l “His inheritance was within the lot of the children of Judah.”m After enumerating his cities,n it adds, “This is the inheritance of the tribe of the children of Simeon; because the portion inherited by the children of Judah was too big for them, the children of Simeon had an inheritance in the middle of their lot.”o . With typical Antiochene precision Theodoret uses Caleb’s statement to compute the duration of the war of conquest. Comparing the forty-five years mentioned in Jos . with the thirty-eight years of wandering recalled by Moses in Dt ., he arrives at the figure of seven years. For this he finds confirmation in the law of Dt ., which actually provides for the septennial reading of the Law, but which the LXX misleadingly suggests was a one-time event occurring at the end of
The Questions on Joshua
Tivno" e{neka toi'" a[lloi" dianeivma" th;n gh'n, oJ qeiovtato" ∆Ihsou'" oujk ajpevneimen eJautw'/ klh'ron ajlla; para; tou' laou' th;n Qamnasaca;r ejkomivsato;a Mimei'tai kajn touvtw/ tou' despovtou th;n metriovthta: mavqete, gavr fhsin, ajpæ ejmou', o{t i pra'ov" eijmi kai; tapeino;" th'/ kardiva/, kai; euJrhvsete ajnavpausin tai'" yucai'" uJmw'n.b kai; th;n ejscavthn de; meth'lqe penivan wJ" mhde; oijkiva" eujporh'sai: oJ.......ga;r uiJo"v , fhsiv, tou' ajnqrwvpou oujk e[cei pou' th;n kefalh;n kli'nai.c ejpeidh; toivnun tuvpo" h\n aujtou', oJ oJmwvnumo" ∆Ihsou'" oujk ajpevneimen eJautw'/ klh'ron, to;n de; prosenecqevnta ejdevxato, didavskwn tou;" ajrchvn tina pepisteumevnou", mh; th'" oijkeiva" qerapeiva", ajlla; th'" tw'n uJphkovwn wjfeleiva" frontivzein.
Tiv dhv pote toi'" iJereu's in ejn th'/ ∆Iouvda fulh'/, kai; th'/ Beniamivn, kai; th'/ Sumew;n ta;" povlei" ajpevneimen;a () Kajn th'/ ejrhvmw/ th;n poreivan poiouvmenoi, th'/ ∆Iouvda fulh'/ sunezeuvcqhsan: to; ga;r eJwo'/ n e[lacon tmh'ma kai; oiJ iJerei'" kai; hJ ∆Iouvda fulhv.b kai; ejntau'qa pavlin suneklhrwvqhsan th'/ ∆Iouvda fulh',/ ejpeidh; kai; ejpimixiva touvtwn ejgevneto tw'n fulw'n. ∆Aarw;n gavr, oJ prw'to" ajrciereuv", th;n tou' ∆Aminada;b hjgavgeto qugatevra,c kai; ∆Iwdaev, oJ paneuvfhmo" ajrciereuv", tou' ∆Ocozivou th;n ajdelfhvn.d sunecwvrhse de; ta;" fula;" tauvta" oJ despovth" ejpimigh'nai Qeov", ejpeidh; oJ ejk th'" ∆Iouvda kata; savrka
A [], B, C, = mss. a. Jos .f.; . (LXX)mmb. Mt .mmc. Mt . A [], B, C, = mss. a. Jos ., –mmb. Nm .mmc. Ex .; Nm .mmd. Chr .mm
Question
Why is it that, after assigning land to others, Joshua, the inspired prophet, did not assign a lot to himself but accepted Timnath-serah from the people?a In this as well he imitated the moderation of the Lord. As you recall, Christ declared, “Learn from me, for I am gentle and lowly of heart, and you will find rest for your souls.”b In fact, he was so poor that he had no home of his own. As he said, “The Son of Man has nowhere to lay his head.”c Now, as Joshua was a type of Christ as well as his namesake, he did not assign himself a lot but accepted what he was offered, his purpose being to teach those entrusted with public office to focus not on taking care of themselves but on doing what is best for those subject to them.1
Why did he assign the priests cities in the tribes of Judah, Benjamin, and Simeon?a () Even while the people were traveling in the desert, the priests were linked to the tribe of Judah, for they had been allotted the eastern flank along with Judah.b At this time also they shared the lot of the tribe of Judah, as there was intermarriage between these tribes. Aaron, the first high priest, had married the daughter of Aminadab,c and Jehoiada, the renowned high priest, married the sister of Ahaziah.d The Lord God permitted the intermarriage of these tribes, since he who drew his bodily descent from Judah bore not only the title of seven years (meta; eJpta; e[th). Of course, Theodoret here overlooks the round figure of forty years for the wanderings prophesied in Nm .. . Despite the parallels between Jesus and Moses developed in the fourth Gospel (v. P. Perkins on Jn .–; .–, f., f.; and D. Senior, “The Miracles of Jesus,” p. ), Theodoret, because of the identity of name, focuses rather on Joshua as a type for Jesus.
The Questions on Joshua
blasthvsa", ouj basileu;" movno", ajlla; kai; ajrciereu;" ejcrhmavtisen. e[dei de; aujtou;" kai; ejn th'/ Beniamivtidi fulh'/ katoikei'n, ejpeidh; kai; oJ qei'o" new;" ejn th'/ ejkeivnwn e[mellen oijkodomei'sqai fulh'./ e[labon de; kai; ejk th'" sumewnivtido" fulh'" ejniva" povlei", ejpeidh; kai; oJ touvtwn klh'ro" ejpevlaze tw'/ newv/. kaqavper ga;r tw'n ajpo; gh'" karpw'n kai; tw'n boskhmavtwn ta;" dekavta" toi'" iJereu'si kai; toi'" leuivtai" ajpevneimen,e ou{tw kai; tw'n povlewn oiJonei; dekavta" aujtoi'" doqh'nai prosevtaxe. tauvta" mevntoi dwvsein tw'/ Qew'/ ta;" dekavta" oJ patriavrch" ∆Iakw;b ejphggeivlato: pavntwn, ga;r e[fh, w|n ejavn moi dw'"/ , dekavthn ajpodekatwvsw aujtav soi.f crevo" toivnun patrw'o/ n ejxevtinen oJ laov", ouj dw'ron prosevfere: pro;" de; touvtw/ katei'cen aujtw'n kai; to;n klh'ron th'" gh'". () Pausamevnou mevntoi tou' polevmou, kai; th'" diairevsew" genomevnh", ajpeluvqhsan me;n oiJ pevran tou' potamou' tou;" klhvrou" eijlhfovte".g pri;n dev ge diabh'nai to;n potamovn, bwmo;n wj/kodovmhsan mevgiston.h to;n de; th'" oijkodomiva" hjgnohkovte" skopo;n oiJ tw'n ejnneva fulw'n, ajsebeiva" de; ajrch;n th;n oijkodomivan topavsante", pandhmei; strateu'sai katæ aujtw'n hjboulhvqhsan, th'" suggeneiva" protimhvsante" th;n eujsevbeian.i ajllæ oiJ pavnsofoi ∆Ihsou'" kai; ∆Eleavzar to;n Finee;" ajpevsteilan, wJ" tw'/ zhvlw/ kata; th'" ajsebeiva" ejn th'/ ejrhvmw/ crhsavmenon,j w{ste kai; tw'n progovnwn kai; tw'n qeosdovtwn ajgaqw'n ajnamnh'sai kai; th;n tolmhqei'san pau'sai paranomivan.k ejpeidh; de; ajpelqovnte" e[gnwsan ouj qrhskeiva" cavrin tolmhqei'san th;n kainotomivan ajlla; th'" peri; th;n eujsevbeian koinwniva" mnhmei'on klhqh'nai to;n gegenhmevnon sunei'don bwmovn, i{næ e[coien oiJ ajpovgonoi deiknuvnai tou'ton eij" e[legcon tw'n ajpeivrgein aujtou;" tw'n qeivwn panhguvrewn peirwmevnwn, ajnevstreyan geghqovte" kai;
l. ejxevtinen a [], , , Sir. Sch. : ejxevtisen F.M. : ejxh/vthsen a2 , = “the people.......demanded an ancestral debt.” In favor of the past imperfect ejxevtinen, cf. the subsequent prosevfere. e. Nm .–mmf. Gn .mmg. Jos .–mmh. Jos .mmi. Jos .f.mm j. Nm .–mmk. Jos .–mm
Question “king” but also that of “high priest.”1 They had to dwell in the tribe of Benjamin as well, since the holy Temple was destined to be built in the territory of that tribe. And they had some cities in the tribe of Simeon, since the Simeonites’ lot bordered on the Temple. As he had allotted the priests and the Levites tithes of the crops of the earth and the cattle,e so he ordered that they be given what we might term “tithes of the cities.” Indeed, the patriarch Jacob had promised to give these tithes to God: “Of all you give me I shall give a tithe of one tenth to you.”f So, in fact, the people were not giving anything away but repaying an ancestral debt. Furthermore, the people retained the possession of the land that was allotted to the priests.
() Once the fighting was over, and the land had been distributed, those who had received lots on the far side of the river were permitted to leave.g But before crossing the river, they built a huge altar.h The men of the other nine tribes, ignorant of the purpose of this structure and suspecting that it signalled a beginning of idolatry, put religion before kinship and formed a plan to attack them with all their armed might.i Then, Joshua and Eleazar, wise as they were, commissioned Phinehas, who had demonstrated zeal against idolatry in the wilderness,j to remind them of their forbears and all the gifts they had received from God and to desist from this attempted trespass.k But the envoys ascertained that this novel gesture had nothing to do with superstitious cult and found out that the altar had been built as a reminder of the tribes’ participation in the common worship so that their descendants might be able to point to it to confound anyone who tried to exclude them from participation in God’s festivals. So they returned rejoicing and singing the
. Cf. note to Q. on Nm.
The Questions on Joshua
to;n Qeo;n ajnumnou'nte" ejpi; th'/ tw'n ajdelfw'n eujsebeiva/ kai; th'/ koinh'/ pavntwn eijrhvnh/.l tou'to ejcrh'n kai; tou;" nu'n ijoudaivou" eijdevnai te kai; levgein, wJ" oJ bwmo;" aujtw'n, ouj to; ajlhqino;n h\n qusiasthvrion, ajlla; to; ajlhqino;n proetuvpou. () Mevllwn mevntoi to;n bivon oJ profhvth" uJpexievnai, sunekavlese a{panta" kai; ta; eijkovta parhv/nesen aujtoi'" w{ste mhdemivan pro;" ejgcwrivou" ejpigamivan poihvsasqai,m wJ" th'" toiauvth" ejpimixiva" ta;" th'" ajsebeiva" parecouvsh" profavsei". prostevqeike de; kai; th'/ parainevsei ajpeilav": ejavn, gavr fhsi, tou'to poihvshte, ginwvskete o{t i ouj mh; prosqh'/ Kuvrio".......ejxoloqreu'sai ta; e[qnh tau'ta ajpo; proswvpou uJmw'n, kai; e[stai uJmi'n eij" pagivda" kai; eij" skavndala.......ejn tai'" pleurai'" uJmw'n kai; skw'la ejn toi'" ojfqalmoi'" uJmw'n e{w" a]n ajpovlhsqe ejk th'" gh'" th'" ajgaqh'" tauvth", h}n e[dwken uJmi'n Kuvrio" oJ Qeo;" uJmw'n.n tau'ta de; safevsteron hJma'" ejdivdaxen hJ tw'n Kritw'n iJstoriva. e[gnwmen de; kai; th;n aijtivan diæ h}n kata; th;n qeivan ejpaggelivan oujc aJpavsh" th'" gh'" th;n despoteivan parevlabon: ajspasavmenoi ga;r tw'n dussebw'n ejqnw'n th;n suggevneian kai; mimhsavmenoi th;n ajsevbeian, th'" qeiva" ejgumnwvqhsan promhqeiva" kai; douleuvein aujtoi'" hjnagkavzonto. Qaumasto;" de; aujtou' kai; filovsofo" kai; oJ peri; tou' qanavtou lovgo": ejgwv, ga;r e[fh, ajpotrevcw th;n oJdo;n kaqa; kai; pavnte" oiJ ejpi; th'" gh'". deivknusi de; aujtoi'" kai; to; th'" qeiva" prorrhvsew" ajyeudev": kai; gnwvsesqe ejn th'/ kardiva/ uJmw'n kai; ejn th'/ yuch'/ uJmw'n diovti ouj dievpese lovgo" ei|" ajpo; pavntwn tw'n lovgwn tw'n kalw'n, w|n ei\pe Kuvrio" oJ Qeo;" hJmw'n pro;" hJma'": pavnta a} ei[rhken hJmi'n devdwken hJmi'n: oujde;n diapefwvnhken ejx aujtw'n.o to; ajlhqev", fhsiv, tw'n qeivwn ejpaggeliw'n ejk tw'n eujergesiw'n memaqhvkate: peplhvrwke a{per uJpevsceto. toigarou'n ejnteu'qen mavqete kai; to; tw'n ajpeilw'n ajyeudev": tou'to ga;r ejphvgagen: kai; e[stai o}n trovpon h\lqen ejfæ uJma'" pavnta ta; rJhvmata ta; kalav, o{sa ejlavlhse.......pro;" uJma'", ou{tw" ejpavxei Kuvrio" ejfæ uJma'"
l. Jos .–mmm. Jos .mmn. Jos .mmo. Jos .mm
Question praises of God for the piety of their brethren and the concord of the whole nation.l Thus, present-day Jews should know and admit that their altar was not the true one but only a prefiguration of it. () When he was about to leave this life, the prophet summoned the whole people and exhorted them not to contract marriage with the indigenous peoples,m since such intermarriage would provide the occasion for idolatry. And he reinforced his exhortation with threats: “If you do this, be aware that the Lord will no more eliminate these nations from your path; they will be snares for you, goads in your sides, and pointed stakes in your eyes, until you perish from this good land, which the Lord your God has given you.”n Of this the Book of Judges has given us a more detailed account. We also know why they did not gain possession of all the land in keeping with the divine promise. Since they entered into kinship with the pagan nations and imitated their idolatry, they were deprived of God’s care and forced to serve the gentiles.
What an admirable and virtuous statement he made concerning his own death! “I am departing by the same path as everyone on earth.” And he set before them the reliability of the divine prophecy: “You will know in your heart and in your soul that not a word has failed of all the promises of blessing that the Lord our God made to us. He has given us everything he has spoken to us; not one thing has failed to occur.” o He meant “you have learned the truth of the divine promises from his favors; he has fulfilled all he promised. So, learn from this as well the reliability of his threats.” Indeed, he went on to say, “Just as all the promises of blessing that the Lord made to you came to pass for you, so he will inflict on you all his threats of woe until he eliminate you from this good land, which the Lord has
The Questions on Joshua
pavnta ta; rJhvmata ta; ponhra; e{w" a]n ejxoloqreuvsh/ uJma'" ajpo; th'" gh'" th'" ajgaqh'" tauvth", h|" e[dwken uJmi'n Kuvrio", ejn tw'/ parabh'nai uJma'" th;n diaqhvkhn Kurivou tou' Qeou' uJmw'n, h}n ejneteivlato hJmi'n.p didavskwn de; wJ" oujk ajnqrwvpina tau'ta ta; rJhm v ata, ejphvgagen o{ti, tavde levgei Kuvrio" oJ Qeo;" ∆Israhvl.q () Kai; ajnamimnhv/skei Qavrra tou' patro;" ∆Abraa;m kai; Nacwvr:r tevqeike de; to;n Nacw;r dia; to; mhtrw'/on gevno": ejx ejkeivnou ga;r hJ ÔRebevkka,s kai; hJ Leiva, kai; hJ ÔRachvl.t ei\ta didavskei wJ" oJ Qavrra qeoi'" eJtevroi" ejlavtreuse kai; wJ", touvtou cavrin oJ despovth" Qeo;" cwrivsa" to;n ∆Abraavm, eij" th;n gh'n ejkeivnhn metevsthsen. prostevqeike de; kai; th;n eij" Ai[gupton tou' ∆Iakw;b ei[sodon, kai; th;n dia; Mwu>sevw" gegenhmevnhn e[xodon, kai; th'" qalavtth" to; qau'ma, kai; th;n ejn th'/ ejrhvmw/ diagwghvn, kai; th;n tw'n ajmorraivwn panwleqrivan, kai; ta;" tou' Bala;k ejpinoiva", kai; ta;" para; gnwvmhn tou' Balaa;m eujlogiva", kai; tou' potamou' th;n xevnhn diavbasin, kai; th;n tw'n ejpanastavntwn polemivwn ajnaivresin, kai; tw'n pantodapw'n ajgaqw'n ajpovlausin. kai; parainei' th'" me;n tw'n ajllotrivwn qew'n ajpallagh'nai douleiva", movnw/ de; latreuvein tw'/ pepoihkovti kai; seswkovti Qew'./ u prostevqeike de; aujtoi'" kai; ai{resin: ejklevxasqe, gavr fhsin, uJmi'n aujtoi'" shvmeron tivni latreuvshte: ei[te toi'" qeoi'" tw'n patevrwn uJmw'n, toi'" ejn tw'/ pevran tou' potamou', ei[te toi'" qeoi'" tw'n ajmorraivwn, ejn oi|" uJmei'" katoikei'te ejn th'/ gh'/ aujtw'n. ou{tw toi'" a[lloi" prosteqeikw;" th;n ai{resin, aujto;" to; th'" oijkeiva" gnwvmh" ejpevdeixen eujsebev": e[fh gavr, ejgw; de; kai; hJ oijkiva mou latreuvsomen Kurivw,/ o{t i a{giov" ejstin.v ei\ta tou' laou' tw'n me;n yeudwnuvmwn ajpagoreuvsanto" th;n latreivan, uJposcomevnou de; movnw/ douleuvein tw'/ seswkovti Qew'/,w uJpolabw;n oJ qeiovtato" ∆Ihsou'" e[fh pro;" aujtouv", ouj mh; dunhvshsqe latreuvein Kurivw,/ o{t i Qeo;" a{giov" ejsti kaiv, zhlwvsa" uJma'", oujk ajnhvsei uJmw'n ta; ajnomhvmata kai; ta; aJmarthvmata uJmw'n hJnivka a]n ejgkatalivphte Kuvrion kai; latreuvshte qeoi'" eJtevroi", kai;
p. Jos .f.mmq. Jos .mmr. Jos .mms. Gn .mmt. Gn .mm u. Jos .–mmv. Jos .mmw. Jos .–mm
Question given you, if you transgress the covenant of the Lord your God, which he has laid upon you.” p Then, to convey the fact that these were not just human promises, he added, “so says the Lord God of Israel.”q () Then he reminded them of Terah, the father of Abraham and Nahor r (He cited Nahor on account of the maternal line, that of Rebekah,s Leah, and Rachel),t recounting how Terah served other gods, and how, for this reason, the Lord God set Abraham apart and transferred him to that land. He proceeded to mention Jacob’s entrance into Egypt, the exodus under Moses’ leadership, the miracle of the sea, their life in the wilderness, the destruction of the Amorites, Balak’s schemes, Balaam’s involuntary blessings, the marvelous crossing of the Jordan, the slaughter of the enemies who rose against them, and their enjoyment of manifold blessings. He urged them to eschew slavery to foreign gods and to serve only the God who had created and saved them.u Then he offered them a choice: “Choose for yourselves today whom you will serve, either the gods of your fathers beyond the river or the gods of the Amorites, in whose land you are dwelling.” Having offered this choice to the rest, he expressed his own belief in right religion: “My household and I will serve the Lord, because he is holy.”v Then, though the people renounced the worship of the false gods and promised to serve only the God who had saved them,w Joshua, inspired prophet that he was, said in reply, “You will not be able to serve the Lord, because he is a holy God, and, in his jealousy for you, he will not put up with your transgressions and your sins when you forsake the Lord and
The Questions on Joshua ejpelqw;n kakwvsei uJma'", kai; ejxanalwvsei uJma'", ajnqæ w|n eu\ ejpoivhsen uJmi'n.x mh; prosdokhvshte, fhsivn, kai; paranomou'nte", tw'n aujtw'n ajgaqw'n ajpolauvsesqai: oi\de gavr, ouj movnon eujergetei'n, ajlla; kai; kolavzein tou;" parabaivnonta" oJ despovth" Qeov". ejkeivnwn de; kai; tauvthn dexamevnwn th;n provtasin kai; uJposcomevnwn tw'/ Kurivw/ douleuvein, ajnagkaivw" ejphvgage, mavrture" uJmei'" kaqæ uJmw'n o{t i uJmei'" ejxelevxasqe Kuvrion latreuvein aujtw'/.y ejdivdaxe de; kai; tau'ta hJ iJstoriva, wJ", parainevsa" aujtoi'" th'" tw'n ajllotrivwn qew'n ajpallagh'nai latreiva" kai; ta; peri; th'" eujsebeiva" nomoqethvsa", oujk a[grafa tau'ta katevlipen, ajllæ ajnavgrapton aujtw'n th;n mnhvmhn ejfuvlaxen.z
Tiv dhv pote, to;n livqon sthvsa", ei[rhken, oJ livqo" ou|to" e[stai uJmi'n eij" martuvrion, o{t i ou|to" ajkhvkoe pavnta ta; lecqevnta.......para; Kurivou, a} ejlavlhse pro;" uJma'" shvmeron; a [Ayuco" me;n oJ livqo", eij" e[legcon de; tw'n ejmyuvcwn kai; logikw'n dia; tw'n ajyuvcwn martuvretai. ejcrhvsato de; kai; tw'/ e[qei tw'/ palaiw'/: kai; ga;r oJ ∆Iakw;b kai; oJ Lavban, poihsavmenoi ta;" ll. f. mh; prosdokhvshte.......ajpolauvsesqai J.P. : mh; prosdokhvshte .......o{ti.......ajpolauvsesqe , C –15, , Sir. Sch. : mh; prosdokhvshte....... ajpolauvsesqe F.M. Thdt. uses a form of prosdokw` + another verb forty-two times; in all of these it is followed by an infinitive, never by o{ti + the indicative. Cf. ep. (dia; movnhn de; pivstin ejn th/` th`~ qeiva~ ejpifaneiva~ hJmevra/ feidou`~ tino~ ajpolauvsesqai prosdokw`). Nonetheless, the combination of prosdokw` + o{ti + the indicative is used by Chrys. in hom. . in Coloss. (mh; prosdokhvshte, fhsivn, o{ti to; auto; peivsetai). The form of expression printed by F.M. is a syntactical solecism unlikely in an author so careful as Thdt. x. Jos .f.mmy. Jos .mmz. Jos . A [], B, C, = mss. a. Jos .mm
Question serve other gods. He will visit you, afflict you, and consume you because of the blessings he has bestowed on you.”x In other words, “Do not expect that, when you sin, you will enjoy the same blessings; the Lord God knows not only how to confer favors but also how to punish transgressors.” Once they had accepted that proposition and promised to serve the Lord, he proceeded to draw the consequence: “You are witnesses against yourselves that you have chosen the Lord to serve him.”y The sacred history also states that, after urging them to eschew the service of foreign gods and giving laws regarding religion, he did not leave this unrecorded but preserved a written record.2z
Why did he set up the stone and say, “This stone will be as a witness amongst you, because it has heard everything said by the Lord that he spoke to you today”?a The stone was inanimate, but he used the witness of the inanimate to censure the animate and the rational. In this he was following an ancient custom. As you recall, when Jacob and Laban
. In this summary of chapters – Theodoret sidesteps the question of authorship by use of the periphrasis hJ iJstoriva (i.e., “the biblical narrative” or “sacred history”); cf. the same use of this word in the pf. to the Qq. on Jos and in Qq. ., , , , and .
The Questions on Joshua sunqhvka", to;n bouno;n ejkavlesan mavrtura tw'n sunqhkw'n.b {Oson mevntoi ojnivnhsin a[rcwn eujsebh;" kai; filovqeo" hJ iJstoriva didavskei: ejlavtreuse, gavr fhsin, ∆Israh;l tw'/ Kurivw/ pavsa" ta;" hJmevra" ∆Ihsou' kai; pavsa" ta;" hJmevra" tw'n presbutevrwn o{soi ejfeivlkusan to;n crovnon meta; ∆Ihsou`n, kai; o{soi ei\don pavnta ta; e[rga Kurivou, o{sa ejpoivhse meta; tou' ∆Israhvl.c meta; de; th;n touvtwn teleuthvn, ajpevklinan eij" ajsevbeian: tou'to ga;r kai; th'" iJstoriva" to; tevlo" ejdivdaxen. ajllæ e[dosan divka" th'" ajsebeiva": th'" ga;r qeiva" gumnwqevnte" khdemoniva", uJpeblhvqhsan tw'/ th'" douleiva" zugw'/ kai; despovthn e[scon to;n tw'n mwabitw'n basileva. ajllæ oJ filavnqrwpo" Kuvrio", th'" pro;" tou;" patevra" memnhmevno" ejpaggeliva", ojktwkaidekaetei' crovnw/ periwvrise th;n douleivan.d
l. meta; ∆Ihsou`n C; cf. Jgs . (cod. A) : meta; ∆Ihsou` , Sir. Sch.; cf. Jgs . (cod. B) : om. F.M. = “and all the days of the elders who drew out their life” b. Gn .–mmc. Jos .mmd. Jos . (LXX); Jgs .,
Question had concluded a pact, they called the hill a “witness” of their pact.b Furthermore, the sacred history explains how beneficial a pious and God-loving ruler is: “Israel served the Lord all the days of Joshua and all the days of the elders who drew out their life after Joshua and had seen all the works of the Lord, which he had done with Israel.”c After the death of those men, they turned aside to idolatry, as the end of this book reports. But they paid the penalty for their idolatry, for, deprived of God’s care, they were subjected to the yoke of slavery, with the king of Moab as their master. Yet, the loving Lord, mindful of his promise to their ancestors, limited their subjection to a period of eighteen years. 1d . There is another significant textual divergence between the MT and the LXX at the conclusion of the book of Joshua; while the former ends with the notice of the death and burial of Eleazar, the LXX adds several lines regarding the subsequent idolatry, punishment, and deliverance of Israel; cf. note to Q. . It is notable that, throughout his commentary of this book, Theodoret has shown himself to be a theologian, rather than an annalist. Passing over some sections, such as the lists of kings defeated and allotments distributed, he has devoted extensive discussion to the covenant ceremony at Shechem.
QUAESTIONES IN IUDICES
a Dia; tiv Kritai; to; biblivon wjnovmastai; {Wsper tw'n Basileiw'n hJ bivblo" polla; me;n e[cei kai; diavfora dihghvmata, wjnomavsqh de; Basilei'ai, ejpeidh; ta; tw'/ law'/ sumbebhkovta kata; to;n tw'n basilevwn kairo;n iJstorei', ou{tw kai; to; prokeivmenon biblivon proshgoreuvqh Kritw'n, ejpeidh; ta; kata; to;n th'" dhmagwgiva" kairo;n gegenhmevna didavskei. th;n mevntoi th'sde th'" iJstoriva" ajrch;n ajnakefalaivwsin oi\mai ei\nai tw'n uJpo; ∆Ihsou' tou' Nauh' katwrqwmevnwn: mevmnhtai ga;r kai; tou' ∆Adwnibeze;k kai; tou' katæ aujto;n polevmou, kai; th`~ h{tth" aujtou', kai; th'" ajnairevsew".b mevmnhtai de; kai; th'" Cebrwvn, wJ" ajponemhqeivsh" tw'/ Calevb, kai; th'" tw'n triw'n gigavntwn ajnairevsew", tou' ∆Essiv, kai; tou' ∆Acimavn, kai; tou' Qolovm, ou}" tou' ∆Ena;k ajpogovnou" wjnovmasen. eijko;" de; tovte me;n prorrhqh'nai th;n touvtwn ajnaivresin, u{steron de; labei'n th;n provrrhsin tevlo".c
A –11 [*], B, C, = mss. a. V. sec. of the. “Introduction to Theodoret’s Life and Works,” esp. n. .mm b. Jgs .–mmc. Jos .f.; Jgs .,
ON JUDGES
a Why is the book called “Judges”? As the book of Kings contains many different narratives and yet is called “Kings,” because it treats the history of the people at the time of the kings, so the present book is called “Judges,” because it recounts what happened at the time of popular government. But, in my view, the beginning of this narrative is a summary of the achievements of Joshua, son of Nun. Indeed, it mentions Adonibezek and the war against him, his defeat, and death.b It mentions Hebron as an allotment to Caleb and the slaying of the three giants Sheshai, Ahiman, and Talmai, who are called descendants of Anak. Most likely, their death was foretold at that time, and the prophecy fulfilled at a later.c
The Questions on Judges
Eij kavtæ ejkei'non to;n kairo;n ajnavstato" ∆Ierousalh;m ejgegovnei,a pw'" u{steron aujth;n basileuvwn oJ Dabi;d ei|le poliorkiva;/ b Polla;" e[sce metabola;" oJ lao;" wJ" hJ tw'n Kritw'n iJstoriva didavskei: pote; me;n ga;r ejnivkwn, pote; de; hJttw'nto kai; pote; me;n h\rcon tw'n ajllofuvlwn, pote; de; ejdouvleuon. dh'lon toivnun wJ" ejmprhsqei'san th;n ∆Ierousalh;m pavlin ajnw/kodovmhsan oiJ ijebousai'oi, th'" tou' laou' dusklhriva" ejpilabovmenoi.c Kai; tauvthn de; u{steron oi\mai suggrafh'nai th;n bivblon, tekmhrivw/ crwvmeno" tw'/ thvnde th;n povlin ∆Ierousalh;m ojnomavzein th;n iJstorivan: u{steron ga;r tauvthn e[sce th;n proshgorivan, ∆Iebou'" wjnomasmevnh.d
Tiv ejsti dov" moi.......luvtrwsin u{dato", kai; luvtrwsin metewvrwn, kai; luvtrwsin tapeinw'n; a OiJ peri; to;n Suvmmacon ajrdeivan u{dato" kaiv, ajnti; tou' tapeinw'n, pedinw'n, hJrmhvneusan. uJpeblhvqh de; para; tou' / hse Goqonihvl, tou' ajndro;" aujth'", ∆Asca; aijth'sai ajgrovn.b h[t toivnun ajrdeivan u{dato" kai; e[laben w{sper h[t / hsen, ouj movnon pediavda gh'n, ajlla; kai; o[reion: to; me;n ga;r kata; th;n kardivan aujth'" to; kataquvmion shmaivnei. metevwra de; ta; o[reia kevklhke, tapeina; de; ta; u{ptia.
A–11 [], B, C, = mss. a. Jgs .mmb. Sm .–mmc. Jos .mmd. Jos . A–11 [], B, C, = mss. l. ∆Asca; J.P.; cf. Jgs . (codd. A B) : ∆Asca;n F.M. : hJ ∆Asca;n , C –51, , Sir. Sch. a. Jgs . (LXX B)mmb. Jgs .mm
Question
If Jerusalem was overthrown at that time,a how could David have besieged and captured it during his reign?b As the book of Judges recounts, the people experienced many changes of fortune: at one time victorious, at another defeated, at one time ruling the gentiles, at another enslaved to them. So the Jebusites clearly took advantage of the people’s misfortune and rebuilt Jerusalem after it had been burned.c Now, I believe the composition of this book is to be dated to a later period. In support, I note that the narrative refers to this city as Jerusalem; previously named Jebus, it was only later that it received this name.1d
What is the meaning of “Give me a redemption of water,” and “a redemption of higher parts, and a redemption of lower parts”?a Symmachus and his followers rendered “redemption of water” as “irrigation of water,” and “lower parts” as “plains.” When her husband Othniel prompted her to ask for territory,b Achsah requested an irrigation of water. And in accordance with her request, she received both plain and hill country. Indeed, the phrase “after her heart” indicates that this was just what she desired. The text refers to the hill country as “the higher parts,” and to the plain as the “lower.”1 . Here, as in Q. on Jos, Theodoret engages in source criticism. Perceiving that the notice regarding the capture and burning of Jerusalem in Jgs . explicitly conflicts with the account of David’s capture of Jebus in Sm .– (v. also Jos .), he is coming to see that Judges is a multi-layered text, to whose composition a later author must have contributed; cf. also his remarks on the structure of the book in Q. .. . Dealing with Jgs ., a verse that in his text makes nonsense, Theodoret shrewdly consults an alternative version; he lacks, however, sufficient linguistic ex-
The Questions on Judges
Pw'" ejntau'qa tou' nomoqevtou to;n khdesth;n ∆Iwba;b wjnovmasen,a ∆Ioqw;rb kai; ÔRagouh;lc ejn ejkeivnai" tai'" iJstorivai" wjnomasmevnon; Kai; h[dh e[fhn wJ" oJ ∆Iwba;b ejkeivnou h\n uiJov". penqero;n de; aujto;n kevklhken wJ" th'" gameth'" ajdelfovn: kai; ga;r nu'n polloi; tou;" toiouvtou" penqerivda" kalou'si. tou' ∆Iwba;b toivnun oiJ pai'de" e[ggonoi tou' ∆Ioqwvr eijs in.
||11
Povlin foinivkwn poivan kalei';a|| Th;n ∆Iericwv. nomivzw de; ou{tw" aujth;n prosagoreuvesqai dia; to;n tw'n foinivkwn karpovn: kai; ga;r ejn th'/ pro; tauvth" bivblw/, eujqu;" tou' laou' diabavnto" to;n ∆Iordavnhn, oJ suggrafeu;" e[fh, o{ti e[fagon ajpo; tou' karpou' th'" gh'" a[zuma, kai; o{ti ejn aujth'/ th'/ hJmevra/ ejxevlipe to; mavnna meta; to; bebrwkevnai aujtou;" ajpo; tou' sivtou th'" gh'", kai; oujk e[t i uJph'rce toi'" uiJoi'" ∆Israh;l mavnna: ejkarpwvsanto ga;r th;n gh'n tw'n foinivkwn ejn tw'/ ejniautw'/ ejkeivnw/.b kai; hJ deutevra de; tw'n Paraleipomevnwn peri; w|n hj/cmalwvteusan ejk th'" ∆Iouvda fulh'" aiJ devka fulai; dihgoumevnh,
A–11 [], B, C, = mss. a. Jgs .mmb. Ex .; .mmc. Nm . a, , (inc.) [], B, C, = mss. a. Jgs .mmb. Jos .f.mm
Question
Why is the lawgiver’s father-in-law called Hobab in this passage,a but Jethrob and Reuel in the earlier narratives?c I have already remarked that Hobab was Reuel’s son. Nonetheless, he is called penqero;n (pentheron), an “in-law,” since he was the brother of Moses’ wife. Even today, many people call these relatives penqerivde" (pentherides), or “brothers-in-law.” So Hobab’s children were Jethro’s grandchildren.1
Which city is called “The City of Palms”?a Jericho. My view is that it was so named because of the fruit of its palm trees. In the previous book, the author said that, as soon as the people crossed the Jordan, they ate unleavened bread from the crops of the land and that “the manna ceased on that day after they had eaten some of the grain of the land. There was no more manna for the children of Israel, as they harvested the land of the palms that year.”b And in the second book of Chronicles, in the passage regardpertise to realize that the LXX has confused the two similar Hebrew terms for “redemption” and “irrigated land.” . Throughout this book, Theodoret’s text of the LXX agrees with the recension of the codex alexandrinus (A: early fifth century), against the vaticanus (B: fourth century). In this passage, both Theodoret’s Antiochene text and codex A read the name Iwbab (Hobab) while codex B reads Ioqor (Jethro). On the relationships between each of the recensions witnessed by A, B, and Theodoret to the original form of the LXX, v. sec. of the “Introduction to Theodoret’ s Life and Works” and N. Fernández Marcos, The Septuagint in Context, p. . Both Greek terms khdesthv" and penqerov" can signify “brother-in-law” as well as “father-in-law.” Theodoret has already dealt with this complicated issue in Q. on Nm (.), where, instead of the Jethro of Ex, Reuel appears as Moses’ father-in-law. Neither there nor here does he engage in the source criticism that would point to more than one author.
The Questions on Judges ou{tw" e[fh: kai; katevsthsan aujtou;" eij" ∆Iericwv, th;n povlin tw'n foinivkwn, pro;" tou;" ajdelfou;" aujtw'n.c
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Pw'" nohtevon kai; h\n Kuvrio" meta; ∆Iouvda, kai; ejklhronovmhse to; o[ro", o{ti oujk ejduvnato klhronomh'sai tou;" katoikou'nta" th;n koilavda, o{ti ÔRhca;b diesteivlato aujtoi'"; a Tou' ÔRhcavb, wJ" eujsebou'" a[gan, pollacou' hJ qeiva mnhmoneuvei grafh; kai; o{ti mevcri tw'n ajpogovnwn aujtou' dievdramen hJ eujsevbeia.b tou'ton eijshghvsasqai levgei th'/ ∆Iouvda fulh'/ th;n koilavda katalipei'n kai; to; o[ro" oijkh'sai. h\n de; kai; aujto;" th'" ∆Iouvda fulh'" wJ" hJ tw'n Paralipomevnwn didavskei bivblo".c Oi\mai de; aujto;n sumbebouleukevnai th;n koilavda fugei'n dia; th;n tw'n pe||rioivkwn ajsevbeian kai; mevntoi kai; dia; to; th'" qalavtth" geitovnhma. oiJ ga;r qalavtth/ pelavzonte" kai; tou;" povrrwqen kataplevonta" devcontai, kai; aujtoi; nautiliva" ojrevgontai. hJ de; tw'n ajllogenw'n ejpimixiva th;n nomikh;n ejlumaivneto politeivan.
c. Chr . A–11 [], (inc.) , C, = mss. a. Jgs . (LXX)mmb. V., e.g., Jer ; Kgs ., .mmc. Chr .
Question ing the captives taken from the tribe of Judah by the ten tribes, we read “They brought them to their brethren at Jericho, the city of palms.”1c
How are we to understand “And the Lord was with Judah, and he took possession of the hill country, because he could not supplant the inhabitants of the valley, as Rechab instructed them”?a Holy Scripture often mentions the exemplary piety of Rechab and that his piety passed to his descendants.b It relates that he proposed to the tribe of Judah that they leave the valley and occupy the mountains. He was a member of the tribe of Judah, as the book of Chronicles mentions.1c Now, it is my belief that he advised them to shun the valley not only because of the idolatry of the neighboring peoples but principally because of its closeness to the sea. Those who dwell near the sea receive voyagers from afar and take an interest in sailing themselves, and association with foreigners undermines life according to the Law.
. Theodoret’s careful comparison of parallel places is only partly successful. Like Jgs ., Chr . does indeed identify Jericho as the city of palm trees (Povlin foinivkwn). Yet the noun foi`nix may mean “Phoenician” as well as “palm,” as it probably does in Jos . (th;n gh;n tw`n foinivkwn). Though Theodoret quotes the latter to throw light on our passage in Jgs, the Hebrew there speaks of “the land of Canaan.” . The LXX of Jgs ., confusing two Hebrew words spelled with the same three consonants, mistranslates the common noun for “chariot” as the personal name “Rechab.” Thus the NRSV offers: “Judah.......took possession of the hill country, but could not drive out the inhabitants of the plain, because they had chariots of iron.” Despite what might seem an odd occurrence of the name in this context, Theodoret follows the reading of the LXX without even consulting an alternative version; cf. the ardent endorsement of the Rechabites in the commentary on Jer (ch. ) attributed to Theodoret.
The Questions on Judges
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Tiv dhv pote, mh; pavsa" ei|lon ta;" povlei", ajlla; plh'qo" aujtoi'" sunwv/kei tw'n ajllofuvlwn ejqnw'n; () Prw'ton dia; nwqeivan pavsh" th'" gh'" oujk ejkravthsan, e[peita kai; dia; pleonexivan: e[qento, gavr fhsi, to;n cananai'on eij" fovron kai; ejxaivrwn oujk ejxh'ren aujtovn,a kai; tou'to peri; eJkavsth" oJ suggrafeu;" ei\pe fulh'". pro;" de; touvtoi", to;n qei'on parabavnte" novmon kai; toi'" tw'n ajllofuvlwn dedouleukovte" qeoi'", th'" qeiva" ejgumnwvqhsan promhqeiva". ou| dh; cavrin oJ pavnsofo" Kuvrio", oujk a[rdhn to; tw'n cananaivwn ejqnw'n dievfqeire gevno", ajllæ ei[ase pollou;" geitoneuvein aujtoi'" i{na, polemouvmenoi kai; douleuvein ajnagkazovmenoi, aijsqavnwntai me;n th'" ajpo; th'" plavnh" gegenhmevnh" blavbh", prosteqw'si de; tw'/ seswkovti Qew'/ kai; th'" paræ aujtou' rJoph'" ajpolauvwsi. Kai; o{ti tau'ta, ouj logismoi'" ajnqrwpivnoi" kecrhmevno", levgw ajlla; paræ aujth'" didacqei;" th'" iJstoriva" aujtivka dhlwvsw: ajnevbh, gavr fhsin, a[ggelo" Kurivou ajpo; Galga;l ejpi; to;n Klauqmw'na, kai; ejpi; Baiqhvl, kai; ejpi; to;n oi\kon ∆Israh;l ajpo; Galgavlwn.b Gavlgala de; oJ tw'n ajkrobustiw'n wjnomavsqh tovpo",c dhloi' de; tou[noma kata; th;n eJbraivwn fwnh;n th;n ejleuqerivan. ejkei'qen pevmpei to;n a[ggelon, ajnamimnhv/skwn aujtou;" th'" te tou' potamou' diabavsew" kai; th'" gegenhmevnh" peritomh'". ei\ta levgei kai; tivna ta; rJhqevnta uJpo; tou' ajggevlou: |Kuvrio" ajnhvgagen uJma'" ejx Aijguvptou, kai; eijshvgagen uJma'" eij" th;n gh'n h}n w[mose toi'" patravs in uJmw'n.......dou'nai uJmi'n, kai; ei\pen uJmi'n, ouj mh; diaskedavsw th;n diaqhvkhn mou, th;n meqæ uJmw'n eij" to;n aijwn' a, kai; uJmei'" ouj diaqhvsesqe diaqhvkhn toi'" ejgkaqhmevnoi" ejn th'/ gh'/ tauvth/, oujde; toi'" qeoi'" aujtw'n ouj mh; proskunhvsete, ajlla; ta; glupta; aujtw'n suntrivyete, kai; ta; qusiasthvria aujtw'n
a [], , (inc.) , (inc.) , C, = mss. a. Jgs .mmb. Jgs .mmc. Jos .mm
Question
Why did they fail to take all the cities, and why did they allow a multitude of gentiles to live among them? () They failed to take control of the whole land for several reasons. First, their laziness. Second, their greed: “They reduced the Canaanites to tributaries and did not utterly wipe them out,”a a statement the author makes regarding each tribe. Third, when they broke the divine Law and enthralled themselves to foreign gods, they were deprived of God’s care. Thus, the Lord, in his great wisdom, did not completely destroy the Canaanite nations but allowed many of them to live close by, so that when the people were attacked and forced into slavery, they would appreciate the harm caused by their infidelity, have recourse to God their Savior, and benefit from his intervention. This is the proof that my argument is not based on human reasoning but informed by the sacred history: “An angel of the Lord went up from Gilgal to Weeping, and to Bethel, and to the house of Israel from Gilgal.”b Now, Gilgal was the name given to the place of the foreskins;c in Hebrew the name indicates freedom.1 He sent the angel from there to remind them of the crossing of the river and the act of circumcision. Next we are told what the angel said: “The Lord brought you out of Egypt and led you into the land, which he swore to your fathers he would give you, and he said to you, ‘I shall not annul my eternal covenant with you. And you are not to make a covenant with the inhabitants of this land or worship their gods. Instead, smash their statues and overthrow their altars.’ You did not heed his voice when you did these things. And he declared, ‘I shall not continue to dislodge the people I promised to drive out before your face; they will afflict you, and their gods will be a stumbling . In Jgs ., the LXX rightly renders the Hebrew “Bochim” as to;n klauqmw`na or “place of mourning.” As we have pointed out, however, Theodoret’s explanation of the name “Gilgal” is mistaken; v. note to Q. on Jos.
The Questions on Judges
kataskavyete: kai; oujk eijshkouvsate th'" fwnh'" aujtou' o{te tau'ta ejpoihvsate. kai; ejgwv, fhsivn, ouj prosqhvsw tou' metoikivsai to;n lao;n o}n ei\pon, tou' ejxw'sai aujto;n ajpo; proswvpou uJmw'n, kai; e[sontai uJmi'n eij" sunocav", kai; oiJ qeoi; aujtw'n e[sontai uJmi'n eij" skavndalon.d parevbhtev mou, fhsiv, to;n novmon, oujk ejfulavxate ta;" ejntolav" mou: eijrhvnhn ejspeivsasqe pro;" tou;" th'" ajsebeiva" didaskavlou" kai; toi'" touvtwn qeoi'" ejdouleuvsate. ajpolauvete toigarou'n w|n ejpoqhvsate kai; ajmhvsate tw'n spermavtwn uJmw'n ta; dravgmata: oi{ te ga;r diafugovnte" to;n ejk polevmou qavnaton polemou'nte" uJmi'n diatelevsousi, kai; oiJ touvtwn qeoi; ta;" uJmetevra" ejxandrapodiou'si yucav". touvtwn uJpo; tou' ajggevlou rJhqevntwn, ejqrhvnhsen oJ laov", o{qen kai; oJ tovpo" wjnomavsqh Klauqmwvn. () ∆Enteu'qen uJpevlabon ta; pleivona tw'n eijrhmevnwn ajnakefalaivwsin ei\nai tw'n ejpi; tou' ∆Ihsou' pepragmevnwn: e[fh ga;r oJ suggrafeuv", kai; ejxapevsteilen ∆Ihsou'" to;n laovn, kai; ajph'lqon oiJ uiJoi; ∆Israhvl, e{kasto" eij" to;n tovpon aujtou', kai; e{kasto" eij" th;n klhronomivan aujtou'.......kataklhronomh'sai th;n gh'n. kai; ejdouvleusen oJ lao;" tw'/ Kurivw/ pavsa" ta;" hJmevra" ∆Ihsou' kai; pavsa" ta;" hJmevra" tw'n presbutevrwn, o{soi ejmakrohmevreusan meta; ∆Ihsou'n, o{soi e[gnwsan pa'n to; e[rgon Kurivou to; mevga o} ejpoivhse tw'/ ∆Israhvl.e levgei de; kai; o{swn ejtw'n ejteleuvthse kai; e[nqa ejtavfhf kai; prostevqeiken o{ti, ajnevsth genea; eJtevra metæ aujtou;" kai; oujk e[gnwsan.......Kuvrion kai; to; e[rgon o} ejpoivhse tw'/ ∆Israh;lg kai; o{ti, toi'" cananaivoi", kai; toi'" ferezaivoi", kai; toi'" a[lloi" sunoikou'nte" ajllofuvloi", tav" te pro;" aujtou;" ejpigamiva" ejpoihvsanto kai; dia; th'" ejpigamiva" th'" ajsebeiva" metevlacon: ejlavtreusan ga;r toi'" Baalei;m kai; toi'" ∆Astarwvq.h Didaskovmeqa de; dia; touvtwn o{son tou;" uJphkovou" ojnivnhsin hJ tw'n ajrcovntwn eujsevbeia, kai; o{son hJ ajnarciva lumaivnetai, kai; au\ pavlin hJ tw'n ponhrw'n hJgemoniva. tou'to ga;r kai; h{de hJ
d. Jgs .–mme. Jgs .f.mmf. Jgs .f.mmg. Jgs .mmh. Jgs .–mm
Question block to you.’”d This is tantamount to saying, “You broke my Law and did not keep my commandments; you made peace with the teachers of idolatry and served their gods. So enjoy what you longed for, and reap what you have sown. Whoever escapes death in battle will go on making war against you, and their gods will enslave your souls.” When the angel had said this, the people lamented—hence, the place was named Weeping.
() From this I deduce that most of the angel’s speech is a summary of events that occurred during the time of Joshua’s leadership. Indeed, the historian remarks, “Joshua dismissed the people, and the children of Israel went off, each to his place and each to his inheritance, to take possession of the land. The people served the Lord all the days of Joshua and all the days of the elders, who outlived Joshua and knew all the great work of the Lord that he had done for Israel.”e He also mentions how old Joshua was when he died and where he was buried.f Then he added that, “after that generation, there arose another that did not know the Lord and the work he had done for Israel,”g and these intermarried with the Canaanites, the Perizzites, and the other gentiles, among whom they were living, and, as a result of the intermarriage, participated in their idolatry and worshiped their Baals and Astartes.h
We can learn from this the great benefit conferred on their subjects by the piety of the rulers and the great harm caused by anarchy and government by the wicked. Indeed, this is the lesson of the sub-
The Questions on Judges
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iJstoriva didavskei: h[geire ga;r aujtoi'", fhsiv, Kuvrio~ krita;~ kai; e[swsen aujtou;~ ejk ceiro;~ tw'n pronomeusavntwn aujtouv~.i kai; o{te h[geiren aujtoi'".......tou;" kritav", kai; h\n Kuvrio" meta; tou' kritou' kai; e[swzen aujtou;" ejk ceiro;" tw'n ejcqrw'n aujtw'n pavsa" ta;" hJmevra" tou' kritou`: j kai; metæ ojlivga, kai; ejgevneto wJ" ajpevqnh/sken oJ krithv", kai; ajpevstrefon kai; dievfqeiron pavlin uJpe;r tou;" patevra" aujtw'n tou' poreuqh'nai ojpivsw qew'n eJtevrwn, tou' latreuvein aujtoi'" kai; prosku|nei'n aujtoi'".k Oi\mai de; kai; eJtevran aijtivan ei\nai diæ h}n ouj pa'san th;n ejphggelmevnhn ejkomivsanto gh'n. e[sti de; au{th: stenwtavth" ejdei'to gh'" th'" nomikh'" politeiva" hJ fulakhv: tri;" ga;r tou' e[tou" eJortavzein oJ novmo" ejkevleusen eij" e}n a{panta" cwrivon suntrevconta", ejn w|/ to;n qei'on new;n ejdomhvsanto. ejkei' kai; ta;" ajparcav", kai; ta;" dekavta", kai; ta; tw'n qremmavtwn prwtovtoka, kai; mevntoi kai; ta;" a[lla" qusiva" komivzein ejkevleusen.l eijkovtw" toivnun aujtou;" smikrw'/ periwvrise tovpw/ w{ste rJa/divw" kai; tou;" nwqei'" eij" to;n ajfierwmevnon new;n sunageivresqai.
Pw'" nohtevon tovde to; cwrivon: tau'ta ta; e[qnh ajfh'ken ∆Ihsou'" w{ste peira`sai ejn aujtoi'" to;n ∆Israhvl, pavnta" tou;" mh; ejgnwkovta".......tou;" polevmou" Canaavn: plh;n dia; ta;" genea;" tw'n uiJwn' ∆Israhvl, tou' didavxai aujtou;" povlemon, plh;n oiJ e[mprosqen aujtw'n oujk e[gnwsan aujtav; a () Ij hsou' tou' Nauh' strathgou'nto", ouj kata; polemikh;n tevcnhn oJ lao;" ejnivka paratattovmeno", ajlla; th'" a[nwqen ajpolauvwn ejpikouriva": ajpostelw', ga;r e[fh, ta;" sfhkiva" e[mprosqen uJmw'n,.......kai; ejxoloqreuvsei.......to;n cananai'on kai; to;n cettai'on, i. Jgs .mmj. Jgs .mmk. Jgs .mml. Ex .–; Dt .f. A [], B, C, * = mss. a. Jgs .f.mm
Question sequent events of sacred history: “The Lord raised up judges, who rescued them from the hands of those who plundered them.”i “And when he raised up judges for them, the Lord was with the judge and rescued them from the hand of their foes all the days of the judge.”j And a little later, “When the judge died, they would relapse and become worse than their fathers in following after other gods, serving them, and worshiping them.”k I believe there was also another reason for their failure to acquire all the promised land: namely, that observance of life according to the law required a very constricted space. As you recall, three times each year the Law required them all to assemble for the celebration of a festival in that one place where they had built the Temple of God. It was there that he commanded them to bring their firstfruits, their tithes, the firstborn of their animals, and their other offerings.l So it was logical to circumscribe them within a small territory, so that even the lazy could easily assemble in the consecrated Temple.
How are we to understand the passage, “Joshua left these nations so as through them to test Israel, all who had not experienced the wars in Canaan. It was only on account of the generations of the children of Israel, to teach them to fight. Only, those before them did not know about this”?1a () When Joshua, son of Nun, was in command, the people were victorious in battle, not through military tactics, but because they received assistance from on high. As God said, “I shall send a swarm of wasps before you, and it will destroy the Canaanite and the Hit. Though the MT of Jgs . says that the Lord left gentile nations in order to test Israel, the Greek translations differ among themselves; the codex vaticanus agrees with the Hebrew, but both Theodoret’s recension of the LXX and the codex alexandrinus make “Joshua” subject of the verb “left” (ajfh`ken); cf. note to Q. .
The Questions on Judges
kai; ta; eJxh'".b kai; mevntoi kai; skhptou;" a[nwqen ajfiei;" kai; cavlazan livqwn e[cousan mevtron, tou;" polemivou" ajnhvliske.c levgei toivnun o{ti touvtou cavrin ouj pavnta" a[rdhn diwvlese tou;" th;n gh'n ejkeivnhn oijkou'nta", ∆Ihsou' tou' Nauh' strathgou'nto", i{na kai; oiJ metæ ejkei'non th'/ peivra/ th;n tou' Qeou' didacqw'si khdemonivan kai; dia; th;n polemikh;n ajnavgkhn to;n despovthn kalw'sin eij" summacivan. to; mevntoi peira`sai oJ Suvmmaco" ajskh`sai hJrmhvneusen: ajskh`sai ga;r aujtou;" hjboulhvqh kai; didavxai tou' polevmou th;n tevcnhn. () Kai; to; peira`sai de; kata; tou;" eJbdomhvkonta keivmenon ouj th;n a[gnoian tou' Qeou' dhloi'. oujde; ga;r to;n ∆Abraa;m touvtou cavrin ejpeivrazen, i{na mavqh/ tou' ∆Abraa;m th;n gnw'sin: kajkei' ga;r ejdivdaxen o{ti h[d/ ei oJ Qeo;" o{ti suntavxei ∆Abraa;m toi'" uiJoi'" aujtou' kai; tw'/ oi[kw/ aujtou' metæ aujto;n fulavssein pavnta ta; krivmata Kurivou tou' Qeou'.d oujc i{na toivnun aujto;" mavqh/ peiravzei, ajllæ i{na tou;" ajgnoou'nta" didavxh/. w{sper toivnun eij" gumnasivan tou' logikou' tw'/ ∆Ada;m ejdedwvkei th;n ejntolhvn,e ou{tw kajntau'qa e[nia tw'n ejqnw'n katalevloipen w{ste tw'n me;n dei'xai to; eujsebev", tw'n de; dielevgxai to; dussebev": tou'to ga;r levgei: w{ste peira'sai ejn aujtoi'" to;n ∆Israh;l tou' gnw'nai eij ajkouvsontai ta;" ejntola;" Kurivou, a}" ejneteivlato toi'" patravs in aujtw'n ejn ceiri; Mwu>sh'.f Kai; aujta; de; didavskei ta; pravgmata wJ" aujtoi; ai[tioi gegevnhntai tou' mh; pantavpasin ajpallagh'nai tw'n dussebw'n ejkeivnwn ejqnw'n. ejnneva ga;r kai; ei[kosi basileva", divca tw'n th'" ∆Iericw; kai; th'" Gai;> strathgw'n, oJ ∆Ihsou'" su;n tai'" strativai" aujtw'n kathkovntise,g mh; povlin e[cwn, mh; oJrmhthvrion, mh;
ll. f. to;.......peira`sai oJ Suvmmaco~ ajskh`sai hJrmhvneusen , C –52, : to;.......peira`sai oJ Suvmmaco~ Sir. Sch. F.M. l. ajskh`sai ga;r aujtou;~ hjboulhvqh , c, : ajskh`sai gavr fhsin aujtou;~ hjboulhvqh c1 : ajskh`saiv fhsin aujtou;~ hjboulhvqh Sir. Sch. F.M. : ajskh`saiv fhsin aujtou;~ hjboulhvqhsan B –17. Elsewhere in the Quaest. in oct. Thdt. reserves the formula gavr fhsin almost exclusively to set off a citation of the LXX or a quotation of a scriptural personage; never does he employ it with reference to Symmachus, Aquila, or Theodotion or their translations. b. Ex .mmc. Cf. Jos ..mmd. Gn .–mme. Gn .f.mmf. Jgs .mm g. Jos .–mm
Question tite” and so on.b Furthermore, he slew the enemy with thunderbolts and hail the size of stones.c Yet, he declared that he did not utterly destroy all the inhabitants of that land during Joshua’s command, so that future generations would also learn of God’s care through their own experience and entreat the Lord’s assistance when under pressure of the enemy. Symmachus, however, says that rather than “test,” he wanted to “exercise” them and instruct them in the art of war. () The term “test” found in the Septuagint does not suggest ignorance on God’s part. It was not to discover his attitude that he “tested” Abraham. In fact, the point of that passage is that God knew that Abraham would instruct his sons and his household after him to observe all the judgments of the Lord God.d Thus, God tests, not to learn, but to teach the ignorant. So, as he laid the commandment on Adam to provide exercise for his reason,e so here he allowed some of the nations to survive to demonstrate the faithfulness of some Israelites and to convict the faithlessness of others. That is the meaning of “to test Israel through them to find out whether they would heed the commandments of the Lord that he gave their fathers through the hand of Moses.”f
Now, the bare facts are enough to show that they were themselves responsible for their incomplete deliverance from those pagan nations. Without a city, a base of operations, or troops trained in warfare, Joshua and his forces overthrew twenty-nine kings, not even counting the commanders of Jericho and Ai.g In contrast, owing to
The Questions on Judges stratiwvta" ejmpeirivan hjskhmevnou" polemikhvn. oiJ dev ge metæ ejkei'non, kai; povlei" ojcura;" ejschkovte", kai; plou'ton o{ti mavlista plei'ston ejk tw'n lafuvrwn kthsavmenoi, kai; panopliva" e[conte", kai; teivch, kai; peribovlou", perigenevsqai tw'n uJpoleifqevntwn oujk i[scusan dia; th;n oijkeivan ajsevbeian.
Pw'" oJ Goqonih;l kai; tou' Cale;b ajdelfo;" kai; Kene;z uiJo" v ;a oJ ga;r Cale;b ∆Iefonh' uiJov".b Eijko;" kai; diwvnumon ei\nai to;n ∆Iefonh' kai; kalei'sqai kai; Kenevz. eijko;" kai; ejk diafovrwn aujtou;" ei\nai patevrwn, mia'" de; mhtrov", kai; to;n me;n Cale;b to;n ∆Iefonh' ejschkevnai patevra, meta; de; th;n touvtou teleuthvn, ghvmasqai th;n aujtou' mhtevra tw'/ Kene;z kai; tekei'n to;n Goqonihvl. {Oti mevntoi th;n ∆Iericw; povlin foinivkwn wjnovmasec ta; kata; to;n ∆Eglw;m didavskei: ejporeuvqh, gavr fhsin, ∆Eglwvm, kai; ejpavtaxe tou;" uiJou;" ∆Israhvl, kai; ejklhronovmhse th;n povlin tw'n foinivkwn:d kai; metæ ojlivga, kai; ∆Eglw;m ajnevstreyen ajpo; tw'n eijdwvlwn tw'n ejn Galgavloi", kai; ei\pen ∆Aw;d tw'/ ∆Eglwvm, lovgo" moi kruvfio" pro;" sev, basileu'.e hJ de; Gavlgala th'/ ∆Iericw; pelavzei. Flovga de; to; sidhvrion th'" macaivra" wjnovmase, paraxifivda de; th;n labhvn: tou'to ga;r levgei: kai; e[labe th;n mavcairan aujtou' ajpo; tou' mhrou' aujtou' tou' dexiou', kai; ejnevphxen aujth;n eij" th;n koilivan ∆Eglwvm, kai; ejpeishvnegken kai;.......th;n labh;n ojpivsw th'" flogov", kai; ajpevkleise to; stevar th;n paraxifivda.f
A [], B, C, = mss. a. Jgs .; .mmb. V., e.g., Nm ..mmc. Jgs .mmd. Jgs .mme. Jgs .mm f. Jgs .f.
Question their idolatry, his successors, though possessed of fortified cities, of enormous wealth acquired in booty, of armor, walls, and ramparts, could not overcome even the remnants.
How could Othniel be both the brother of Caleb and the son of Kenaz,a when Caleb was the son of Jephunneh?b Possibly, Jephunneh had two names and was also called Kenaz. It is also possible that they were sons of different fathers but the same mother. Caleb might have had Jephunneh as father, and after the latter’s death, his mother might have married Kenaz and given birth to Othniel.1 Furthermore, the story of Eglon provides confirmation for our identification of “the city of palms”c as Jericho: “Eglon set out and struck the children of Israel and took possession of the city of palms”;d and shortly after, “Eglon turned back from the idols in Gilgal, and Ehud said to Eglon, ‘I have a secret message for you, Your Majesty.’”e Now, Gilgal is near Jericho. Finally, the iron blade of the knife is called a “flame” and the handle “heft.” This is the sense of “He took his knife from his right thigh and thrust it into Eglon’s belly and pushed the handle in after the flame, and the fat closed over the heft.”f
. Here, as in Q. on Nm (.), Theodoret has recourse to the suggestion of a double name to eliminate an apparent inconsistency in his scriptural narrative. Like the codex alexandrinus, his recension of the LXX at . and . apparently identified Othniel as “son of Kenaz and younger brother of Caleb” rather than as “son of Kenaz, the younger brother of Caleb,” the reading of the MT. At both these places, the reading of the codex vaticanus makes Othniel “son of Kenaz” but applies the adjective “younger” to Othniel rather than to the noun “brother.”
The Questions on Judges
Ta; kata; to;n ∆Iabivn, to;n basileva ∆Aswvr, iJstorei' kai; hJ iJstoriva tou' ∆Ihsou':a eij toivnun ejpæ ejkeivnou ajnh/revqh, pw'" meta; polu;n crovnon ejpanevsth tw'/ ∆Israhvl;b [Allo" h\n ejkei'no" kai; a[llo" ou|to": oJmwvnumoi de; h\san, th;n ; ejkeivnou aujth;n ejschkovte" basileivan. eijko;" de; tou'ton kai; uiJon genevsqai: e[sti ga;r pollou;" euJrei'n ta;" tw'n patevrwn ejschkovta" proshgoriva". aujtivka gou'n Kwnstantivnou tou' basilevw" oJ prw'to" uiJo;" Kwnstanti'no" wjnovmastai.
∆Allæ hJ tou' ∆Ihsou' iJstoriva, ouj movnon to;n ∆Iabi;n ei\pen ajnh/rh'sqai, ajlla; kai; th;n ∆Asw;r ejmprhsqh'nai.a Oujde;n ajpeiko;" kai; tovte kataskafh'nai kai; au\qi" oijkodomhqh'nai. plh;n ejntau'qa mevmnhtai me;n th'" ∆Aswvr, ouj mh;n j q.b ejn aujth'/ katoikei'n aujto;n e[fhsen, ajllæ ejn th'Û Ashrwv jEpishmantevon de; kai; tou'to, o{ti kinaivou" tou;" ajpogovnou" tou' ∆Ioqw;r kalei'.c
A [], B, C, = mss. a. Jos .–mmb. Jgs . A [], B, C, = mss. l. ejn th'Û Ashrwv j q C, : th'Û jAshrwvq , B, : th;n jAshrwvq Sir. Sch. F.M. Thdt. normally uses katoikei'n + ejn + the dative to indicate “to dwell in” and the accusative for “to colonize,” “take over.” Furthermore, the switch from dative to accusative, a harsh inconcinnity, is hardly typical of Thdt., who prefers parallelism. For the parallelism and the repetition of the preposition, here presented by the oldest ms. and all the other members of class C, cf. H. rel. vita .: ou[te ejn JIerosoluvmoi~ ajllæ ejn panti; topwÛ. a. Jos .mmb. Jgs .mmc. Jgs .
Question
The book of Joshua also records the story of Jabin King of Hazor.a If he was slain in the time of Joshua, how did he attack Israel long afterwards?b They were two different people, who bore the same name and possessed the same kingdom, one probably son of the other. One could list many examples of men who bear the same name as their fathers. For example, the first son of the emperor Constantine was also called Constantine.1
But the book of Joshua says not only that Jabin was slain, but also that Hazor was burned.a There is no improbability in Hazor being destroyed and later rebuilt. Furthermore, while this passage mentions Hazor, it does not say that he lived there, but rather that he lived in Harosheth.1b Moreover, we should note that the descendants of Jethro are called Kenites.c
. Previously, to rationalize an apparent contradiction in the scriptural narrative, Theodoret has suggested that one person bore two names (Q. above and Q. on Nm); here he concludes that there were two kings of the same name. He is not willing to see this sort of discrepancy as indicative of the diversity of authorship he had detected in Q. . . Although the NRSV (.) says, “King Jabin of Canaan.......reigned in Hazor; the commander of his army was Sisera, who lived in Harosheth-ha-goiim,” the phrasing of the LXX is sufficiently ambiguous to allow Theodoret to claim that it was Jabin who lived in Harosheth. In his summary account of his excavations of
The Questions on Judges
Tiv dhv pote gunh; profhteuvei;a jEpeidh; ajndrw'n kai; gunaikw'n miva hJ fuvsi": ejk ga;r tou' ∆Ada;m hJ gunh; dieplavsqhb kai; lovgou meteivlhcen wJ" ejkei'no". dio; kai; oJ ajpovstolov" fhsin, ejn Cristw'/ ∆Ihsou'.......oujk e[ni a[rsen kai; qh'lu.c ou{tw kai; Mwu>sh'" profhvth", kai; Maria;m profh'ti". oi\mai de; th;n Debbwvran eij" e[legcon tw'n tovte ajndrw'n th'" profhteiva" ajxiwqh'nai: oujdeno;" ga;r ejx ejkeivnwn euJreqevnto" ajxivou th'" cavrito", au{th th'" tou' panagivou pneuvmato" tetuvchke dwrea'". kai; ou{tw dhvlh h\n o{ti th'" a[nwqen hjxivwto cavrito" wJ" to;n Bara;k mh; tolmh'sai divca tauvth" eij" th;n paravtaxin ejxelqei'n:d Tou'to de; kai; ejn th'/ wjd/ h'/ aujth'" e[fh: ejxevlipon oiJ kratou'nte" ejn tw'/ ∆Israh;l.......e{w" ou| ejxanevsth Debbwvra.......mhvthr ejn.......∆Israhvl.e levgei de; kai; th;n tw'n oJmofuvlwn ajsevbeian: hJ/revtisan qeou;" kenou;" wJ" a[rton krivqinon.f th;n pollh;n aujtw'n ajfrosuvnhn dia; th'" eijkovno" h[legxen: w{sper ga;r ajnovhto" oJ tw'n purivnwn a[rtwn protimw'n tou;" kriqivnou", ou{tw" a[gan ejmbrovnthto" oJ tou;" yeudwnuvmou" qeou;" tou' ajlhqinou' protiqeiv". dhloi' de; aujth'" kai; to; pisto;n th'" gnwvmh": ejan; ga;r i[dw, fhsiv, seiromastw'n tessaravkonta ciliavda", hJ kardiva mou ejpi; ta; diatetagmevna tw'/ ∆Israhvl.g tau'ta de; oJ qei'o" dihgovreuse novmo": ejan; ga;r i[dh/", fhsivn, plh'qo" polemivwn, kai; a{rmata, kai; i{ppon, mh; fobhqh'/",h o{t i Kuvrio" oJ Qeov" sou
A [], B, C, = mss. a. Jgs .mmb. Gn .f.mmc. Gal ., mmd. Jgs .mme. Jgs .mm f. Jgs .mmg. Jgs .f. mmh. Dt .mm
Question
Why did a woman prophesy?a Because men and women have the same nature. As you know, the woman was formed from Adamb and, like him, possessed the faculty of reason. Hence, the apostle says, “In Christ Jesus there is neither male nor female.”1c Thus, Moses was called a “prophet,” and Miriam a “prophetess.” It is my view that Deborah was granted the gift of prophecy as a reproof to the men of that time. When none of them was found worthy of this charism, she attained the gift of the most Holy Spirit. And it was so patent that she had been deemed worthy of this heaven-sent charism, that Barak dared not march out to battle without her.d She says as much in her song:2 “The mighty in Israel were fainthearted until Deborah arose, a mother in Israel.”e She speaks also of the idolatry of her own people: “They chose gods as worthless as barley bread.”f Using a metaphorical image, she censures the enormity of their folly; as only a fool prefers barley, to wheat, bread, so anyone who puts false gods before the one true God is quite deranged. She also indicates her fidelity when she declares “If I should see forty thousand scourges, my heart would be directed to the commands laid on Israel.”g This was entirely in accordance with the instruction of the divine Law, which says that “If you see a multitude of enemies, chariots and cavalry, do not be afraid,h because the Hazor, Y. Yadin concludes (Hazor, p. f.) that the Canaanite city was destroyed by Joshua in the thirteenth century and that the mention of Jabin in Jgs . “must have been an editorial interpolation,” because in this later period the site was occupied by semi-nomadic Israelites. J. Gray (on .–) and M.D. Coogan, (on .–), while accepting Yadin’s chronology, hesitate to attribute the destruction of Hazor to Joshua. . Theodoret here upholds the equality of the sexes on the basis that both possess a rational nature; cf. note to Q. on Gn. . As M. O’Connor points out (on .–), the Song of Deborah “is generally viewed as the most archaic part of the Hebrew Bible and, in keeping with its antiquity, it is among the most obscure Hebrew poems.”
The Questions on Judges
polemhvsei uJpe;r sou'.i keleuvei dev, ouj movnon toi'" pevnhsin, ajlla; kai; toi'" ejpi; plouvtw/ mevga fronou'sin uJmnei'n to;n Qeovn: oiJ dunavstai, gavr fhsi, tou' laou' eujlogei't e to;n Kuvrion, ejpibebhkovte" ejpi; uJpozugivwn.......fqevgxasqe fwnh;n ajnakrouomevnwn ajna; mevson eujfrainomevnwn. ejkei' dwvsousi dikaiosuvnhn tw'/ Qew'/.j mosfaqe; de; ajgroi; eJrmhneuvontai,k ajmadarw;q de; ajbleyiva:l to; de; kai; ara`sqai mazwvr, kataravsasqai ejn tw'/ krataiw'./ m Didaskovmeqa de; dia; th'" iJstoriva" wJ", patrikh'/ filostorgiva/ kecrhmevno", oJ despovth" Qeo;" kai; paranomou'nta to;n lao;n paredivdou toi'" ajllofuvloi", oi|ovn tini rJabv dw/ kecrhmevno" kai; mavstigi, kaiv, pavlin metamelovmeno", ejlevei, kai; pantodaph'" hjxivou khdemoniva". aujtivka gou'n, meta; th;n dia; th'" Debbwvra" eujergesivan, eij" ajsevbeian ejxokeivlanta madihnaivoi" parevdwken:n ei\ta, meta; th;n paideivan, th'" ejpikouriva" hjxivwse. diav tino" de; tou` profhvtou prw'ton ejxhvlegxen aujtw'n th;n ajsevbeian, ajnevmnhse de; kai; tw'n eujergesiw'n w|n ajphvlausan:o ei\ta, diav tino" ajggevlou to;n Gedew;n paraqarruvna", paratavxasqai toi'" polemivoi" ejkevleusen.p
ll. f. ajra`sqai mazwvr, kataravsasqai ejn tw/` krataiw/` C, , Sir. Sch. : ajra`sqai ejn tw/` krataiw/` F.M. : om. , B i. Dt .mmj. Jgs .–mmk. Jgs .mml. Jgs .mmm. Jgs .mm n. Jgs .mmo. Jgs .– mmp. Jgs .
Question Lord your God will fight for you.”3i She bids not only the poor, but also those glorying in their wealth, to sing God’s praises: “Leaders of the people, bless the Lord; you who ride on asses, cry out in applause amidst those who are rejoicing. There they will pay righteousness to God.”j “Mosphathe” means “fields,”k amadaroth “blindness”;l “curse Meroz” is equivalent to “curse in power.”4m
Now, we learn from the sacred history that, when the people sinned, the Lord God, acting with fatherly affection, would deliver them into the power of the gentiles. After applying, as it were, the rod and the whip, he would mercifully repent and bestow on them every kindness. Thus, after conferring this benefaction through Deborah, he surrendered them to the Midianites, when they had drifted into idolatry.n Then, after chastising them, he deigned to come to their assistance. But first, through an unnamed prophet he charged them with idolatry and reminded them of the acts of kindness he had performed on their behalf.o Then, through the agency of an angel, he stirred up Gideon and commanded him to go into battle against the enemy.p
. Though this exhortation to trust in God may be based on Dt . and ., Theodoret is not so much quoting, as paraphrasing, Scripture. Here, as often elsewhere, he renders the paraphrase more lively and direct for his audience through the use of pronominal and verb forms of the second person; cf. the very similar manner in which he has appended an explanatory and equally dramatic paraphrase (“This is tantamount to saying,” etc.) to the quotation of Jgs .– in Q. .. . Theodoret’s version of the Song of Deborah agrees with the codex alexandrinus against the vaticanus. Obviously puzzled by the obscurity of the ancient text, the translator(s) had resorted to transliteration of difficult terms in Jgs ., f.; Theodoret’s proposed Greek equivalents do not convey the sense of the Hebrew. For the relationship between Theodoret’s recension of the LXX and A, v. note to Q. , and cf. note to Q. and note to Q. .
The Questions on Judges
Tiv ejsti poreuvou ejn th'/ ijscuvi> sou tauvth/ kai; swvsei" to;n ∆Israh;l ejk ceiro;" Madiavm; a Protrapei;" uJpo; tou' ajggevlou strathgh'sai kai; tou' polevmou kataqarrh'sai, e[fh pro;" aujtovn, kai; eij e[sti Kuvrio" ejn hJmi'n, i{na tiv eu|ren hJma'" pavnta ta; kaka; tau'ta; kai; pou' ejsti.......ta; qaumavs ia aujtou', o{sa dihghvsanto hJmi'n oiJ patevre" hJmw'n, levgonte", o{ti ejx Aijguvptou ajnhvgagen hJma'" Kuvrio"; kai; nu'n ajpwvsato hJma'" Kuvrio" kai; parevdwken hJma'" eij" cei'ra" Madiavm.b ejpeidh; toivnun e[sce th;n mnhvmhn th'" tou' Qeou' qaumatourgiva" kai; bebaivan ejkevkthto th;n peri; Qeou' dovxan, o{ti rJad/v ion aujtw'/ boulhqevnti tw'n katecousw`n aujtou;" sumforw'n ajpallavxai, e[fh oJ a[ggelo", poreuvou ejn th'/ ijscuvi> sou tauvth/ kai; swvsei" to;n ∆Israh;l ejk ceiro;" Madia;m ajnti; tou'∑ meta; tauvth" paravtaxai th'" pivstew" kai; nikhvsei". Mhdei;" de; toi'" eJxh'" ejpimemfevsqw: ouj gavr, wJ" tw'/ Qew'/ ajpistw'n, e[fh, hJ ciliav" mou tapeinotevra ejn Manassh',/ kai; ejgw.......smikro;" ejn tw'/ oi[kw/ tou' patrov" mou,c ajlla; metrivw/ kecrhmevno" fronhvmati. o{qen uJpolabw;n oJ a[ggelo" e[fh, o{ti e[stai Kuvrio" meta; sou', kai; ajpoktenei'" th;n Madia;m wJsei; a[ndra e{na.d eujqu;" gou'n pisteuvsa", qusivan proshvnegken. oJ de; a[ggelo" oujc h{rpase th;n qeivan timhvn, ajllæ iJerevw" creivan ejplhvrwse kaiv, rJavbdw/ patavxa" th;n pevtran, wJlokauvtwse th;n qusivan paradovxw/ puriv.e
A [], (inc.) , C, = mss. a. Jgs . (LXX B)mmb. Jgs .mmc. Jgs .mmd. Jgs .mme. Jgs .–
Question
What is the meaning of “Go in this might of yours, and you will save Israel from the hand of Midian”?a When the angel encouraged him to take the leadership and boldly prepare for battle, Gideon replied, “If the Lord is among us, why have all these troubles befallen us? Where are all his miracles that our ancestors have reported to us, saying, ‘The Lord led us out of Egypt.’ Now the Lord has rejected us and given us into the hands of Midian.”b Since Gideon retained the memory of God’s wonderworking and had a firm opinion that God, if he so willed, could easily set them free from the calamities besetting them, the angel said, “Go in this might, and you will save Israel from the hand of Midian”; that is, “Advance into battle with this faith, and you will be victorious.” Now, no one should criticize what Gideon said next. It was not out of any lack of trust in God that he replied, “My clan is the weakest in Manasseh, and I am the least in my father’s house”;c this was just modesty. Hence, the angel replied, “The Lord will be with you, and you will smite Midian as though they were one man.”d Immediately, as a gesture of faith, Gideon offered sacrifice. But the angel, rather than arrogating the divine honor to himself, played the role of priest and, striking the rock with a rod, burned the entire victim in a miraculous blaze.e
The Questions on Judges
Tiv dhv pote to;n tw'/ Baa;l trefovmenon movscon tw'/ Qew'/ prosenecqh'nai prosevtaxe;a Metatiqei;" aujtou;" ejk th'" plavnh" pro;" th;n ajlhvqeian. diav toi tou'to kai; to;n ejkeivnou bwmo;n kataskafh'nai parhgguvhse, kai; to; a[lso" ejkkoph'nai: e[dei ga;r to;n th'" toiauvth" cavrito" ajxiwqevnta, mh; movnon eujsebei'n, ajlla; kai; a[llwn genevsqai didavskalon.
Tivno" suvmbolon oJ povko", oJ th;n drovson dexavmeno";a Prw'ton h[/thsen oJ Gedew;n ejn tw'/ povkw/ genevsqai th;n drovson, pa'san de; th;n gh'n diamei'nai xhravn: meta; de; tau'ta th;n me;n gh'n uJgranqh'nai, movnon de; to;n povkon a[moiron diamei'nai th'" drovsou. dhloi' de; oJ lovgo" wJ" pavlai me;n oJ ∆Israh;l th'" qeiva" ajphvlause cavrito" wJ" oJ povko" th'" drovsou: u{steron de; pa'sa tw'n ajnqrwvpwn hJ fuvs i" tw'n pneumatikw'n tetuvchke dwrew'n, e[rhmo" de; touvtwn oJ ∆Israh;l gevgone kaqavper oJ povko" ejsterhvqh th'" drovsou.
A [], B, C, = mss. a. Jgs .f. A [], B, C, = mss. a. Jgs .–
Question
Why did the Lord order that the calf raised for Baal be offered to God?a To turn them from error to truth. That is why he also commanded that Baal’s altar be overturned and his grove cut down. It was God’s will that he who had been honored with such wonderful grace should not only practice the true religion himself but become a teacher of others.
What was symbolized by the fleece that absorbed the dew?a Gideon first asked that the dew fall on the fleece and the ground remain completely dry, and later that the ground become wet and only the fleece remain free of dew. This account indicates that, as the fleece received the dew, so in antiquity Israel received the benefit of divine grace; later, when the whole human race had access to spiritual gifts, Israel was bereft of these just as the fleece was deprived of the dew.
The Questions on Judges
Tiv dhv pote tou;" kuni; paraplhsivw" pepwkovta" movnou" ejkevleuse paratavxasqai;a Dedhvlwke th;n aijtivan aujto;" oJ despovth" Qeov": poluv", gavr fhsin, oJ o[clo" oJ meta; sou' w{ste.......paradou'naiv me th;n Madia;m ejn ceiri; aujtw'n mhvpote kauchvshtai ∆Israh;l ejpæ ejme; levgwn, hJ ceivr mou e[swsev me.b tw'n pleivstwn toivnun ajpoluqevntwn,c tou;" uJpoleifqevnta" tw'/ potamw'/ prosacqh'nai prosevtaxen. ei\ta tw'n pleiovnwn eij" govnu kliqevntwn kai; pepwkovtwn suntovmw", tw'n de; triakosivwn tou'to me;n diæ o[knon ouj pepoihkovtwn, th'/ de; ceiri; to; na'ma prosenegkovntwn tw'/ stovmati, touvtou" movnou" ejkevleusen,d wJ" ajrgou;" kai; nwqei'", kata; tw'n ajntipavlwn oJrmh'sai i{na gevnhtai dhvlh pa'sin hJ qeiva rJophv. Ou{tw kai; dia; dwvdeka aJlievwne kai; telwnw'nf kai; skutotovmou eJno;"g th;n tw'n daimovnwn katevluse favlagga kai; tw'n ajnqrwvpwn th;n fuvsin dievswse. touvtou cavrin oJ profhvth" ∆Hsaiv>a" touvtoi" ejkei'na parevballen kai; e[fh, th;n ga;r rJavbdon tw'n ajpeiqouvntwn dieskevdase Kuvrio" wJ" th'/ hJmevra/ th'/ ejpi; Madiavm:h w{sper ga;r ejntau'qa gumnoi'" ejcrhvsato stratiwvtai", th'/ me;n laia'/ fevrousi kekrummevna" ejn ajmforeu'si lampavda", th'/ dexia'/ de; ta;" savlpigga",i ou{tw tou;" iJerou;" ajpostovlou" gumnou;" eij" th;n oijkoumevnhn ajpevsteile fevronta" th;n lampavda tw'n qaumavtwn kai; th;n savlpigga tw'n khrugmavtwn.
A [], B, C, = mss. a. Jgs .mmb. Jgs .mmc. Jgs .mmd. Jgs .–mme. V., e.g., Mk .–.mm f. V., e.g., Mk ..mmg. Acts .mmh. Is .mmi. Jgs .
Question
Why did he order only those who drank like dogs to go into battle?a The Lord God himself indicated the reason. As he declared, “The force accompanying you is too large for me to give Midian into your hand, lest Israel boast against me and say, ‘It was my hand that saved me.’”b So when most of the men had been dismissed,c he had the remainder brought to the river. Then, while most went down on their knee and drank quickly, three hundred hesitated to do this but brought the water to their mouth with their hand. It was these and only these, lazy and indolent as they were, that he commanded to advance on the enemy,d so that the divine intervention would be obvious to everyone.1 Just so, he routed the devil’s column and rescued the human race with a dozen fishermene and tax collectorsf and a single leather worker.g Thus, the prophet Isaiah compared these modern, to those ancient, events when he declared, “The Lord scattered the rod of the disobedient as on the day of Midian.”h As, in this passage, he used unarmored soldiers bearing lamps hidden in jars in their left hand and trumpets in their right,i so he sent into the world the sacred apostles equipped with nothing more than the lamp of miracles and the trumpet of proclamation.
. In the LXX, as in the MT, verses .f. seem to mean that those who lapped the water as dogs would have remained standing and picked up the water in their hands to raise it to their mouths. While M. O’Connor (“Judges”) suggests (ad loc.) that these gave evidence of a quality to be desired in a soldier (they would have been “the more alert”), Theodoret interprets their behavior as indicative of an undesirable sloth.
The Questions on Judges
Tiv ejstin ejpoivhsen aujta; Gedew;n eij" ejfou;d kai; e[sthsen aujto; ejn th'/ povlei aujtou' ejn ∆Efraqav; a Paravnomon me;n to; gegonov": tw'/ ga;r ejfou;d movnoi" ejxh'n kecrh'sqai toi'" iJereu'si:b diæ ejkeivnou ga;r to; praktevon ajpekaluvpteto. oJ mevntoi tou' Gedew;n skopo;" oujk eij" ajsevbeian ajpevklinen, ajllæ wJ" a[rcwn kai; strathgo;" ejbouvleto dia; tou' ejfou;d to; praktevon manqavnein. tw'/ de; law'/ provxenon paranomiva" ejgevneto: ejxepovrneuse, gavr fhsi, pa'" ∆Israh;l ojpivsw aujtou' ejkei', kai; ejgevneto tw'/ Gedew;n kai; tw'/ oi[kw/ aujtou' eij" skavndalon.c To; de; ejfou;d ejpwmivda ejn th'/ ∆Exovdw/ hJrmhvneusa, h|/ to; lovgion sunhvpteto.d diæ ejkeivnou de; hJ ejn polevmoi" ejdhlou'to nivkh. hJ de; tw'n Basileiw'n iJstoriva safevsteron tou'to didavskei: tw'n ga;r ajllofuvlwn sunhqroismevnwn, ejkevleusen oJ Saou;l a\rai to; ejfou;d to;n iJereva: ei\ta, tetaragmevnou" tou;" polemivou" ijdwvn, kai; th;n nivkhn dedhlwmevnhn, sunavgage, fhsiv, to; ejfouvd.e dh'lon toivnun wJ" u{fasma h\n toi'" iJereu's i peritiqevmenon kai; promhnuvon to; praktevon, kai; oJ ∆Akuvla" de; ejpevnduma aujto; kevklhken.
Ta; de; kata; to;n ∆Abimevlec kai; tou;" sikhmivta" didavskei hJma'" wJ" hJ ponhra; sumfwniva toi'" crwmevnoi" ejpavgei panwleqrivan, eij" dicovnoian teleutw'sa: koinh'/ ga;r tou' Gedew;n ajnelovnte" tou;" pai'da", uJpæ ajllhvlwn diwvlonto.f
A [], (inc.) , C, = mss. a. Jgs .mmb. Ex .–mmc. Jgs .mmd. Ex .mme. Sm .mm f. Jgs .–
Question
What is the meaning of “Gideon made them into an ephod, and set it up in his city, Ophrah”?a Gideon committed a transgression, since only the priests were permitted the use of the ephod,b as it was through this that they received revelation regarding what was to be done. Of course, Gideon had no idolatrous intent. As ruler and general, he wanted to use the ephod to find out what he had to do. For the people, however, it proved to be a cause of transgression. As Scripture says, “All Israel prostituted themselves to it there, and it proved a stumbling block for Gideon and his household.”c In Exodus, I explained “ephod” as “shoulder cape”; to this was attached the “oracle,”d by means of which victory in battle was revealed. Now, this is quite evident from the narrative of First Samuel. When the Philistines had mustered for battle, Saul commanded the priest to pick up the ephod; then when he saw that the enemy had been routed, and the victory revealed, he said, “Withdraw the ephod.”e So it was clearly a woven garment worn by the priests, which indicated what had to be done. Aquila called it an “overgarment.”1 Now, the story of Abimelech and the Shechemites teaches us that any harmony of interests among the wicked will end in discord and bring ruin on its participants. Indeed, after joining forces to slay Gideon’s sons, they perished at each other’s hand.f
. Theodoret has already wrestled with these difficult terms “ephod” and “oracle”; v. Q. . on Ex (ch. ) and notes f. In Sm ., where Theodoret’s LXX reads “Withdraw the ephod,” the MT reads “Withdraw your hand.”
The Questions on Judges
||24
Tiv ejstin e[speiren aujth;n a{la"; a Th;n ajkarpivan tou'to dhloi': oujde;n ga;r ejx aJlw'n fuvetai. ∆Epishmhvnasqai de; dei' o{ti, mikra'" ajnakwch'" ajpolauvonte", eujqu;" toi'" eijdwvloi" ejlavtreuon: prosevqento, gavr fhsin, oiJ uiJoi; ∆Israh;l poih'sai to; ponhro;n e[nanti Kurivou kai; ejlavtreusan toi'" Baaleivm, kai; toi'" ∆Astarwvq, kai; toi'" qeoi'" Sidw'no", kai; toi'" qeoi'" Mwavb, kai; toi'" qeoi'".......∆Ammwvn, kai; toi'" qeoi'" tw'n ajllofuvlwn.b ejpeidh; de; ojrgisqei;" oJ Qeo;" ejpevsthsen aujtoi'" to;n tw'n ajmmanitw'n basileva,c ejbovhsan me;n pro;" to;n swth'ra Qeo;n kai; sfw'n aujtw'n kathgovrhsan, o{ti to;n eujergevthn katalipovnte" kai; ajlhqino;n Qeovn te kai; Kuvrion, toi'" yeudwnuvmoi" ejlavtreusan. ei\ta dielevgxa" aujtw'n oJ filavnqrwpo" Kuvrio" th;n ajcavriston gnwvmhn:d pollh'" ga;r pollavki" ajpolauvsante" khdemoniva", th;n tw'n eijdwvlwn proetivmhsan qerapeivan:|| kai; ajpeilhvsa" wJ" oujdemia'" aujtou;" ajxiwvsei khdemoniva": ouj prosqhvsw, gavr fhsin, e[t i sw'sai uJma'". badivzete kai; boa't e pro;" tou;" qeou;" ou}" ejxelevxasqe eJautoi'", kai; aujtoi; swsavtwsan uJma'" ejn kairw'/ qlivyew" uJmw'n e—ejpeidh; toivnun kai; ta;" oijkeiva" wJmolovghsan paranomiva", kai; metevsthsan tou;" qeou;" tou;" ajllotrivou" ejk mevsou aujtw'n, kai; ejlavtreusan Kurivw/, th'" paræ aujtou' bohqeiva" ajphvlausan.f
A [], (inc.), C, = mss. a. Jgs .mmb. Jgs .mmc. Jgs .–mmd. Jgs .f.mme. Jgs .f.mm f. Jgs .f.
Question
What is the meaning of “He sowed the city with salt”?a This indicates infertility, as nothing grows from salt. Furthermore, we should point out that, while they were enjoying a brief respite, they immediately began to engage in idolatry: “The children of Israel proceeded to do what was evil in the sight of the Lord and worshiped the Baals, the Astartes, the gods of Sidon, the gods of Moab, the gods of Ammon, and the gods of the Philistines.”1b But when, in his wrath, God brought upon them the king of the Ammonites,c they cried out to God their savior and accused themselves of abandoning their benefactor, the true God and Lord, to serve false gods. Then the loving Lord upbraided them for their ingratitude,d since, though they had frequently benefited from his generous care, they had still preferred to worship idols, and, threatening that he would no longer deign to assist them, he declared, “I shall no longer rescue you. Go cry to the gods you have chosen for yourselves, and let them save you in your time of trouble.”e So when they had confessed their sins, removed the foreign gods from their midst, and given worship to the Lord, they received his help.f
. After giving the briefest of answers to this precise question, the commentator feels free to develop the theme uppermost in his mind: the vicissitudes of fortune that accompanied the people’s changes in religious allegiance. Here, the question, demanded by the genre, is no more than a formal means to introduce an ethical disquisition.
The Questions on Judges
Tiv ejstin ei[pate dh; suvnqhma; a OiJ th'" ∆Efrai;>m fulh'" ejpestravteusan tw'/ ∆Iefqave, calepaivnonte" o{ti dh; th'" kata; tw'n ajmmanitw'n oujk ejkoinwvnhsan nivkh". ei\ta duspraghvsante" e[fugon, ajlla; lovcon tina; tw'n sustrateuomevnwn ajposteivla", oJ ∆Iefqave diabh'nai to;n potamo;n aujtou;" diekwvlusen. e[peita peirwmevnou" ejxapath'sai kai; levgonta" ejk tw'n a[llwn ei\nai fulw'n ejkevleusen ejperwta'sqaiv tina lovgon, o}" ejpevfere dia; th'" glwvtth" to;n e[legcon.b w{sper ga;r ojsrohnoiv, kai; suvroi, kai; eujfrathvsioi, kai; palaisti'noi, kai; foivnike" th'/ suvrwn crw'ntai fwnh',/ pollh;n de; o{mw" hJ diavlexi" e[cei diaforavn, ou{tw" eJbrai'oi me;n h\san aiJ duokaivdeka fulaiv, ei\con dev tina, wJ" eijkov", ijdiwvmata, w{sper ajmevlei kai; au{th: wJ" ga;r oJ suvro" fhsiv, tw'n a[llwn to;n a[stacun sembla; kalouvntwn, oiJ tou' ∆Efrai;>m e[k tino" sunhqeiva" sembelw; e[legon. tou'to ginwvskwn, oJ ∆Iefqave levgein ejkevleuse kai; dielegcomevnou" ajnhvr/ ei.
Tiv dhv pote sunecwvrhsen oJ despovth" Qeo;" tou' ∆Iefqave sfagh'nai th;n qugatevra;a () Anov j hto" a[gan hJ tou' ∆Iefqave uJpovscesi":b e[dei ga;r aujto;n sunidei'n wJ" eijko;" kuvna prw'ton h] o[non sunanth'sai, ta; kata; to;n novmon ajkavqarta.c paideuvwn toivnun diæ ejkeivnou tou;" a[llou", oJ despovth" Qeov", w{ste meta; sunevsewv" te kai; A [], B –24, C –51, = mss. a. Jgs .mmb. Jgs .– c(inc.) [(inc.)], , , B –24, C –51, = mss. a. Jgs .mmb. Jgs .f.mmc. Lv .–mm
Question
What is the meaning of “Say the password”?a Aggrieved at not sharing in the victory against the Ammonites, the tribe of Ephraim made war on Jephthah. When worsted, they took to flight, but Jephthah sent a band of men to prevent them from crossing the river. When the Ephraimites tried to deceive them by claiming to be from other tribes, he gave orders that they be asked a certain word so they could be unmasked by their pronunciation.b You see, as the Osroënians, the Syrians, the people of the Euphrates, the Palestinians, and the Phoenicians all speak Syriac, but with many differences in pronunciation, so, the twelves tribes, while all Hebrews, probably had some individual peculiarities of speech, as, indeed, did this one. According to the Syriac, while the others referred to a stalk of wheat as “sembla,” the Ephraimites were in the habit of saying “sembelo.” Aware of this, Jephthah commanded them to pronounce the word for “stalk” and killed those betrayed by their speech.1
Why did the Lord permit the sacrifice of Jephthah’s daughter?a () Jephthah’s was a very foolish vow.b He ought to have realized that, in all likelihood, a dog or an ass, both unclean by Law,c would be the first to come out to meet him. So that Jephthah’s example would teach others to make their vows with prudence and under. Theodoret cites the Syriac version to adduce a case of dialectal variation similar to that found in Hebrew; for his previous references to this translation v. Qq. , , and on Gn. Here it seems that his Greek and Syriac versions differed. While his Greek recension of the LXX, again in agreement with the codex alexandrinus (cf. note to Q. ), read the generic suvnqhma (“password”), his Syriac, in agreement with the codex vaticanus, read a word meaning “stalk of wheat.” The
The Questions on Judges
||2c, 32
gnwvsew" poiei'sqai ta;" uJposcevsei", oujk ejkwvluse th;n sfaghvn. o{ti ga;r tw'n toiouvtwn qumavtwn kathgorei' mavrtu" oJ makavrio" Dabi;d bow'n, kai; e[qusan tou;" uiJou;" aujtw'n kai; ta;" qugatevra" aujtw'n toi'" daimonivoi": kai; ejxevcean ai|ma ajqw'o/ n, ai|ma uiJwn' aujtw'n kai; qugatevrwn, w|n e[qusan toi'" gluptoi'" Canaavn, kai; ejfonoktonhvqh hJ gh' ejn toi'" ai{masi, kai; ta; eJxh'".d|| kai; aujto;" de; oJ despovth" Qeo;" diæ ∆Iezekih;l tou' profhvtou fhsiv, kai; e[labe" tou;" uiJouv" sou kai; ta;" qugatevra" sou, ou}" ejgevnnhsav" moi, kai; proshvnegka" aujtou;" toi'" ejrastai'" sou:e tou'to para; pa'san th;n porneivan sou.f kai; deiknu;" th;n th'" ajsebeiva" uJperbolhvn, prosevqhken, o} oujk ejnequmhvqhn, oujde; ajnevbh eij" th;n kardivan mou.g kai; tou' ∆Abraa;m de; gumna'sai to; filovqeon boulhqeiv", prosevtaxe me;n to;n uiJon; iJereu'sai: deivxa" de; tou' dikaivou th;n gnwvmhn, ejkwvluse th;n sfaghvn.h () Dhloi' de; kai; ta; eJxh'" tou' ∆Iefqave to; ajtelev". uJposcovmeno" ga;r pa'n prw'ton uJpantw'n eij" qusivan prosoivsein, ei\ta th;n pai'da tou'to dravsasan qeasavmeno", kai; th;n ejsqh'ta dievrrhxe, kai; pikrw'" wjlofuvrato, kai; qrhnh'sai aujth'/ sunecwvrhse provteron, ei\qæ ou{tw katevqusen.i ajmeivnwn de; aujtou' hJ qugavthr pollw':/ eij ejn ejmoiv, gavr fhsin, h[noixa" to; stovma sou pro;" Kuvrion, poivei moi o}n trovpon ejxh'lqen ejk tou' stovmatov" sou, ajnqæ w|n ejpoivhsev soi Kuvrio" ejkdivkhsin ejk tw'n ejcqrw'n sou, ejk tw'n uiJwn' ∆Ammwvn.j didavskwn toivnun oJ despovth" Qeo;" pw'" dei' poiei'sqai ta;" pro;" aujto;n uJposcevsei", oujk ejkwvluse th;n sfaghvn. Meta; tau'ta didavskei hJma'" hJ iJstoriva tw'n ajggevlwn th;n peri; to;n Qeo;n eu[noian. tou' Manwe; ga;r e[rifon aujtw'/ prosenegkei'n ejqelhvsanto", e[fh oJ qei'o" a[ggelo", eja;n parabiavsh/ me, ouj favgomai tw'n a[rtwn sou, kai; ejan; poihvsh/" oJlokauvtwma, tw'/ Kurivw/ ajnoivsei" aujtov.k trofh'", fhsivn, ouj
d. Ps .f.mme. Ezek .mmf. Ezek .mmg. Cf. Jer .; . (LXX).mm h. Gn .–mmi. Jgs .–mmj. Jgs .mmk. Jgs .mm
Question standing, the Lord God did not prevent the sacrifice. Nonetheless, confirming God’s condemnation of such sacrifices, the blessed David cries out, “They sacrificed their sons and their daughters to demons; they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with their blood” and so on.d And the Lord God himself declared through the prophet Ezekiel, “You took your sons and your daughters, whom you had borne me, and offered them to your lovers;e this was worse than all your prostitution.”f And to bring out the enormity of the idolatry, he added, “Something I never planned, nor did it enter my heart.”g It is true that, to exercise Abraham’s piety, God ordered him to sacrifice his son. But, after bringing to light his righteousness, God prevented the sacrifice.1h () What happens next again reveals Jephthah’s moral inadequacy. Although he had vowed to offer in sacrifice whatever first came out to meet him, and he saw that his daughter had done just that, he tore his garments, lamented bitterly, and gave her permission to grieve before he immolated her.i His daughter was much better than he, for she declared, “If you have opened your mouth to the Lord regarding me, do to me what came from your mouth in return for the Lord’s avenging you against your enemies, against the sons of Ammon.”j So, to impress upon us the proper manner of making vows, the Lord God did not prevent the sacrifice. The next passage of the sacred history teaches us about the angels’ love for God. When Manoah desired to offer him a kid, the holy angel declared, “Even if you try to compel me, I shall not eat your bread. If you offer a holocaust, offer it to the Lord.”k The angel NRSV simply transliterates the Hebrew “shibboleth,” which in this context clearly means “river,” though it may also mean “stalk of wheat.” . The commentator feels he must both exonerate God of responsibility for the human sacrifice, condemned by Scripture, and offer a rationale for his failing to prevent it.
The Questions on Judges devomai, qusivan ouj devcomai: tou'to me;n ga;r Qeou', ejkei'no de; th'" ajnqrwpivnh" fuvsew" i[dion. ejgw; de; ou[te wJ" a[nqrwpo" crhvz/ w trofh'", ou[te th;n qeivan aJrpavzw timhvn. kai; ejnteu'qen dh'lon wJ" oiJ uJpo; tou' ∆Abraa;m dexiwqevnte" eJtevrw/ tini trovpw/ th;n parateqei'san trofh;n kathnavlwsan.l
Pw'" oJ Samywvn, ejkdedih/thmevnw" kai; paranovmw" zw'n, pneumatikh'" ajphvlause cavrito";a Kai; ejnteu'qen dh'lon wJ" kai; ajnaxivoi" oJ despovth", eJtevra" cavrin oijkonomiva", th'" qeiva" metadivdwsi dwrea'". tou'to kai; ejn toi'" iJeroi'" eujaggelivoi" deivknusin oJ swthvr: polloiv, gavr fhsin, ejleuvsontai ejn ejkeivnh/ th'/ hJmevra/ kai; ejrou's iv moi, Kuvrie, Kuvrie, ouj tw'/ sw'/ ojnovmati proefhteuvsamen.......kai; tw'/ sw'/ ojnovmati dunavmei" polla;" ejpoihvsamen; kai; ejrw' aujtoi'",.......ajpocwrei'te ajpæ ejmou' oiJ ejrgazovmenoi th;n ajnomivan:b oujk oi\da tivne" ejstev.c tou'to kai; ejntau'qa pepoivhken oJ despovth" Qeov": tw'n ga;r ajllofuvlwn ejqelhvsa" katalu'sai to; kravto", dia; th'" pneumatikh'" cavrito" rJwm v hn aujtw'/ kai; duvnamin ejdwrhvsato. diav toi tou'to kai; sunecwvrhsen aujto;n ajllovfulon gh'mai gunai'ka. tou'to de; kai; hJ iJstoriva didavskei: kai; oJ path;r aujtou' kai; hJ mhvthr aujtou' oujk e[gnwsan o{t i para; Kurivou ejstivn, o{t i ajntapovdoma aujto;" zhtei' ajpo; tw'n ajllofuvlwn.d to; de; para; Kurivou ejstivn, ouj th;n ejnevrgeian th;n qeivan, ajlla; th;n sugcwvrhsin th;n qeivan dhloi'.
l. Gn . , , , B –24, C, = mss. a. Jgs ., ; .mmb. Mt .f.mmc. Lk . mmd. Jgs .
Question meant, “I have no need of food, nor do I accept sacrifice; the latter belongs to God, the former to humanity. I have no need of food like a human being, nor do I grasp at the honor due to God.” Thus, this passage provides a further indication that it must have been in some non-human way that Abraham’s guests consumed the food he set before them.2l
How is it that Samson, who lived a dissolute and sinful life, enjoyed the gift of the Spirit?a This passage offers additional proof that, with other designs in view, the Lord imparts his grace even to the unworthy. The Savior makes the same point in the sacred Gospels: “On that day, many will come and say to me, ‘Lord, Lord, did we not prophesy in your name and work great miracles in your name?’ And I shall reply to them, ‘Depart from me, you workers of iniquity.b I do not know who you are.’”c This is just what the Lord God did in this case. As it was his will to destroy the dominion of the Philistines, he granted Samson strength and power through the gift of the Spirit. As the sacred history explains, this is also why he allowed him to marry a Philistine wife: “His father and his mother did not know that this was from the Lord, because he sought retribution from the Philistines.”d Now, the phrase “was from the Lord” indicates, not God’s act, but his permission.
. Cf. Q. on Gn .
The Questions on Judges
Tiv dhv pote, kai; nazhrai'o" w]n kai; uJpo; to;n novmon telw'n, e[fage ta; ejn tw'/ stovmati tou' levonto", kai; nekrou' o[nto", kataskeuasqevnta khriva;a Dhloi' kai; tou'to tw'n toiouvtwn novmwn ouj pa'sin ajnagkaivan th;n creivan: oujdei;" ga;r tw'n tou;" toiouvtou" parabebhkovtwn novmou" eijsepravcqh divka". eij dev ti" uJpeivlhfe tou'to pepracevnai to;n Samywvn, wJ" oujk ajkribh' fuvlaka tou' novmou gegenhmevnon, skophsavtw pavlin wJ" diyhvsanti na'ma devdwken oJ Qeov", to; koi'lon th'" tou' o[nou siagw'no" ajnablu'sai keleuvsa".b au{th de; kata; to;n novmon triplh'" metei'cen ajkaqarsiva": kai; ga;r zw'n oJ o[no" ajkavqarto",c kai; nekro;" pavlin ajkavqarto",d kai; to; foniko;n genovmenon o[rganon kai; cilivou" katakontivsan tw'n ajllofuvlwn a[llhn ei\cen ajkaqarsivan.e ajllæ o{mw", oJ tou' novmou nomoqevth" ejnteu'qen aujtw',/ kai; oujk a[lloqen, parevsce th;n tou' u{dato" creivan. Alla; j tou'ton to;n ajceivrwton, to;n ajht v thton, o}n pollai; tw'n ajllofuvlwn e[frixan muriavde", eJtairiko;n ejxhndrapovdise guvnaion.f tosou'ton calepwvtero" th'" ejn polevmoi" paratavxew" th'" ejpiqumiva" oJ povlemo": to;n ga;r ou{tw gennaivw" hjristeukovta kai; dia; ta;" uJperfuei'" ajndragaqiva" poluqruvllhton gegenhmevnon doruavlwton ajpevfhnen hJ hJdonhv. au{th kai; th'" qeiva" aujto;n ejguvmnwse cavrito": ejxhgevrqh, gavr fhsi, Samyw;n ejk tou' u{pnou aujtou' kai; ei\pen, ejxeleuvsomai, kai; poihvsw kaqw;" ajeiv, kai; ajpotinavxomai: kai; aujto;" oujk e[gnw o{ti ajpevsth Kuvrio" ajpæ aujtou'.g ouj pantelw'" de; aujto;n katalevloipen oJ filoiktivrmwn Qeov", ajllæ, ijdw;n ejpikertomouvmenon, w[/ktire, kai; eujxamevnw/ ejphvkouse, kai; tosauvthn ijscu;n ejcorhvghsen wJ" me;n klonh'sai tou;" fevronto" kivona" to;n tw'n eijdwvlwn shkovn,
, , , B –24, C, = mss. a. Jgs .f.mmb. Jgs .f.mmc. Lv .–mmd. Lv .mm e. Jgs .; Nm .mmf. Jgs .–mmg. Jgs .mm
Question
Why is it that, though a nazirite subject to the Law, Samson ate the honeycombs that had been built in the mouth of the lion, and a dead one at that?a This passage, among others, indicates that the observance of this kind of law was not universally binding; after all, nobody was ever called to account for breaking them. But if anyone imagines that Samson did this because he was not a careful observer of the Law, he should note as well that, when Samson was thirsty, God commanded the hollow of an ass’s jawbone to gush forth water for him.1b Now, the ass’s jawbone was unclean on three counts. First, even while alive, the ass was unclean;c second the ass was doubly unclean because dead;d finally, when it was used as an instrument of homicide, the slaying of a thousand Philistines, it acquired yet another uncleanness.e Nevertheless, it was from the jawbone, and nowhere else, that the giver of the Law himself met Samson’s need for water. This invincible man, the terror of countless Philistines, was subdued by a mere harlotf—the war against lust being much more challenging than any military combat. It was pleasure that captured this courageous champion, so well-known for his remarkable deeds of valor; pleasure even stripped him of divine grace. As Scripture says, “Samson woke from his sleep and said, ‘I shall go out and do as ever before and shake myself free,’ unaware that the Lord had left him.”g Nonetheless, God, in his compassion, had not completely abandoned him. Seeing him mocked, God pitied him, hearkened to his prayer, and supplied him with such strength that Samson shook the pillars of that idolatrous shrine, brought down the roof along with . Missing the reference to the toponym “Lehi” (“Jawbone),” the LXX speaks of God opening up not “the hollow place that is at Lehi,” but the hollow of the jawbone (to;n lavkkon to;n ejn th/` siagovni). Here, Theodoret apparently tries to acquit the leader of Israel of charges of infidelity to the Law by claiming that the cultic prescriptions were not binding; cf. his attempt to defend Gideon from the charge of idolatry in Q. .
The Questions on Judges
sugkatenegkei'n de; touvtoi" to;n o[rofon, kai; triscilivou" a[ndra" sugcw'sai kai; gunaikw'n pollaplasivona ajriqmovn.h
Povqen oJ Samyw;n tosauvta" ajlwvpeka" h[greusen;a O [ ro" ejsti; paræ aujtoi'" polla;" ajlwvpeka" trevfon. kai; tou'to hJ iJstoriva didavskei: h[rxato, gavr fhsin, oJ ajmorrai'o" tou' katoikei'n ejn tw'/ o[rei tou' mursinw'no", ou| oiJ a[rkoi kai; aiJ ajlwvpeke".b
Tiv ejstin ejpoivhsen aujtw'/ Mica; ejfou;d kai; qerafivn; a Peri; tou' ejfou;d pollavki" eijrhvkamen, o{ti u{fasma h\n iJeratikovn, kai; diæ aujtou' oJ Qeo;" to; praktevon ejdhvlou. to; de; qerafi;n toioutovtropovn ti h\n eijdwvloi", ajllæ ouj tw'/ Qew'/, ajnakeivmenon: tou'to ga;r kai; ejntau'qa hJ iJstoriva didavskei: ejpoivhse, gavr fhsi,.......glupto;n kai; cwneutovn.b ei\ta ejpavgei, kai; ejpoivhse Mica; ejfou;d kai; qerafivn, kai; e[plhse th;n cei'ra eJno;" tw'n uiJw'n aujtou', kai; ejgevneto aujtw'/ eij" iJereva.c th'" de; h. Jgs .– , , , B –24, C, = mss. a. Jgs .mmb. Jgs . , , , B –24, C, = mss. l. qerafi;n , , , , cod. A. : qarafin cod. B : qerafivm Sir. Sch. F.M. The form qerafivn appears, apparently without variant, in the question as well as in cod. A (v. Rahlfs, Jgs .) with which Thdt.’s text agrees throughout this book; cf. note to Q. . l. qerafivn , , B –24, , , : qerafivm Sir. Sch. F.M. a. Jgs .mmb. Jgs .mmc. Jgs .mm
Question them, and buried three thousand men and a far greater number of women.2h
Where did Samson catch so many foxes?a In that area, there is a mountain teeming with foxes. According to the sacred history, “The Amorite began to live on the mountain of the myrtle grove, where there were bears and foxes.”1b
What is the meaning of “Micah made himself an ephod and a teraphim”?a As we have often remarked, the ephod was a woven garment worn by the priests, through which God revealed what had to be done. The teraphim was something similar, but dedicated to idols, rather than God. Indeed, this can be deduced from the passage of the sacred history now under consideration: “He made a graven image and an idol of cast metal.”b Then it adds, “And Micah made an ephod and a teraphim and consecrated one of his sons, who became his priest.”c Now, he was not a member of the Levitical tribe, but of . Theodoret’s figure of , men is much closer to that of the codex alexandrinus, which speaks of , men and women, than to that of the vaticanus ( men and women; cf. note to Q. above), but his misogynistic comment about the number of women seems wholly without textual basis; cf. his more favorable remarks on women in Q. above. . In Jgs . the LXX fails to recognize a series of Hebrew toponyms and speaks of Amorites dwelling on “the mountain of sherds, where there are bears and foxes,” rather than, “in Harheres, in Aijalon, and in Shaalbim” (NRSV; the last name perhaps signifies “haunt of foxes,” v. BDB ad uoc.); cf. note to Q. . In yet another demonstration of Antiochene precision, Theodoret recalls this easily overlooked narrative detail and applies it to the elucidation of the Samson saga.
The Questions on Judges
leuitikh'" oujk h\n ou|to" fulh'" ajlla; th'" tou' ∆Efraiv>m. ejdivdaxe de; kai; th;n aijtivan th'" paranomiva": ejn tai'" hJmevrai", gavr fhsin, ejkeivnai" oujk h\n basileu;" ejn ∆Israhvl: ajnh;r e{kasto" to; ajresto;n ejn ojfqalmoi'" aujtou' ejpoivei.d tosauvth" provxeno" blavbh" hJ ajnarciva.
Ta; eJxh'" pollh;n e[cei ajmfibolivan: h\n, gavr fhsi, paidavrion ejk Bhqlee;m dhvmou ∆Iouvda ejk suggeneiva" ∆Iouvda, kai; aujto;" leuivth", kai; aujto;" parwvk/ ei ejkei'.a eij ga;r leuivth", pw'" ejk suggeneiva" ∆Iouvda; Dh'mon ∆Iouvda th;n Bhqlee;m wjnovmasen: wJ" de; nomivzw, kai; suggevneian ∆Iouvda th;n aujth;n proshgovreuse kwvmhn. eijrhvkamen de; wJ" toi'" iJereu'si kai; leuivtai" i[dion klh'ron oujk ajfwvrisen oJ Qeo;"b ajllæ ejn aJpavsai" aujtou;" dievspeire tai'" fulai'"c i{næ e[cwsin a{pante" th'" eujsebeiva" tou;" didaskavlou". toigavrtoi kai; ou|to", leuivth" w[n, w[/kei th;n Bhqlee;m ou\san tou' dhvmou kai; th'" suggeneiva" ∆Iouvda. eij dev ti" bebiasmevnhn tauvthn uJpeivlhfe th;n eJrmhneivan, ajnamnhsqhvtw tw'n h[dh paræ hJmw'n eijrhmevnwn, wJ" ejpemivghsan ajllhvlai" aiJ duvo fulaiv, h{ te basilikh; kai; hJ iJeratikhv. eijko;" de; tou'ton leuivthn me;n ei\nai patrovqen, mhtevra de; ejk th'" ∆Iouvda ejschkevnai fulh'". Pollh; mevntoi tou' ajndro;" hJ paranomiva. prw'ton ga;r tou'
d. Jgs . , , , B –24, C, = mss. a. Jgs .mmb. V., e.g., Dt .f.mmc. V., e.g., Nm ..m d. Jos .mme. Jgs .mmf. Nm .–mmg. Jgs .–
Question Ephraim. This passage also indicates the cause of this transgression. As Scripture says, “In those days there was no king in Israel; each man did what was pleasing in his own eyes.”d Such is the great harm arising from anarchy.1
The passage that follows contains a notable contradiction: “There was a young man of Bethlehem of the clan of Judah of the tribe of Judah; he was a Levite living there.”a If he was a Levite, how could he have been a member of the tribe of Judah? The Scripture attaches Bethlehem to “clan of Judah,” and I take it that the phrase “tribe of Judah” is predicated of the same town. As we have explained, God assigned no lot to the priests and the Levitesb but scattered them among all the tribesc so all of these would have teachers of right religion. Thus, this man, though a Levite, lived in Bethlehem, which belonged to the clan and the tribe of Judah. But whoever regards this as a forced interpretation should recall that, as I have previously mentioned, these two tribes, the royal and the priestly, had intermarried with each other.1 Therefore, it might be that this man was a Levite through his father though his mother had been a member of the tribe of Judah. His transgressions were certainly numerous. First, though God . For previous discussion of the ephod, v. Q. above. As appears from the comparison of the present question with Q. on Sm, Theodoret understands both the teraphim and the ephod to be woven garments used in securing oracles from a god, the former associated with pagan deities, the latter with the God of Israel. He does not realize that “teraphim” is a plural Hebrew noun (N.B. his to; de; qerafi;m) denoting statuettes of the family gods. Though teraphim noun appears in the MT of Gn . and , a context where the sense is quite clear (cf. ., ), in both those places the LXX offers the translation “idols” (ei[dwla) rather than a transliteration (as in Jgs .); cf. Q. on Gn. . V. Q. . on Jos.
The Questions on Judges Qeou' th;n skhnh;n ejn th'/ Silw;m phvxanto",d ejn eJtevrw/ para; to;n qei'on novmon ejleitouvrgei cwrivw./ e[peita ceiropoihvtoi" eijdwvloi": tou'to ga;r dhloi' to; glupto;n kai; to; cwneutovn:e ta;" qusiva" prosevfere. pro;" de; touvtoi" kai; a[llhn ejtovlma paravbasin: iJera'sqai ga;r tou;" leuivta" oJ novmo" ejkwvlue, toi'" de; iJereu'sin ejkevleuse leitourgei'n.f toigarou'n kai; tou'ton parevbh to;n novmon, iJerateu'sai tolmhvsa". ajcavristo" de; kai; peri; to;n teqerapeukovta gegevnhtai: labw;n ga;r th'" ajpavth" ta; o[rgana, toi'" ejk th'" Da;n fulh'" hjkolouvqhse kai; th'" peri; ta; ei[dwla plavnh" ejgevneto provxeno".g
Tiv ejstin ejn koilavdi h\n tou' oi[kou ÔRhcavb; a Paræ ejkeivnhn, wJ" eijkov", th;n povlin w[/khsen oJ ÔRhcavb.b au{th de; pavlai me;n Lai>sa; proshgovreutai, poliorkhqei'sa de; uJpo; touvtwn, meteklhvqh Davn,c nu'n de; Panea;" ojnomavzetai. jEntau'qa mevntoi tou'de tou' leuivtou to; gevno" safw'" memaqhvkamen: ∆Iwnaqavn, gavr fhsin, uiJo;" Manassh', uiJou' Ghrswvm, uiJou' Mwu>sh', aujto;" kai; oiJ uiJoi; aujtou' h\san iJerei'" th'/ fulh'/ Da;n e{w".......th'" metoikesiva" th'" gh'". kai; e[taxen aujtoi'" to; glupto;n Mica; o} ejpoivhse pavsa" ta;" hJmevra" o{sa" h\n oJ oi\ko" tou' Qeou' ejn Silwvm.d paranovmw" toigarou'n iJeravteuon, ouj movnon eijdwvloi" latreuvonte", ajlla; kai; iJeratiko;n e[rgon
, , , B –24, C, = mss. a. Jgs .mmb. Jer mmc. Jgs .–mmd. Jgs .f. (LXX var.)mm
Question had fixed the tabernacle at Shiloh,d he conducted worship in a place other than that sanctioned by God’s law. Second, he offered sacrifices to idols made by human hands, for this is the meaning of “a graven image and an idol of cast metal.”e On top of this, he was guilty of yet another transgression. As you know, the Law forbade Levites to perform priestly functions and committed the conduct of worship to the priests.f So, in presuming to take the part of a priest, he broke this law as well.2 He was even ungrateful to the man who had provided for him, for he stole the instruments of deceit, joined the Danites, and fomented the error of idol worship.g
What is the meaning of “It was in the valley of the house of Rechab”?a Rechab probably lived near that city.b In ancient times it was known as Leshem, but was renamed Dan after its captors,c and is now called Paneas.1 It is in this passage that we get clear information on the Levite’s family, for Scripture says, “Jonathan, son of Manasseh, son of Gershom, son of Moses, he and his sons were priests to the tribe of Dan until their deportation from the land.2 All the time the house of God was at Shiloh, they set up for themselves Micah’s graven image that he had made.”d They served as priests in defiance of the Law, not only because they worshiped idols but because they presumed . As the legal traditions on this point are not univocal, the Levite could have cited Dt .f. against Theodoret; v. Blenkinsopp’s remarks on Dt .– and J.L. McKenzie, Dict., “Levi, Levite.” . Again, Theodoret mistakenly attempts to link a proper noun to the founder of the famously pious house of Rechab (cf. Q. above). In his version, the Hebrew toponym Beth-rehob is translated “house of Rechab” (Rhcavb), though the codex alexandrinus and the codex uaticanus represent the second part of the place name as Roôb (Rowb) and Raab (Raab). . In Jgs ., the MT reads “Jonathan the son of Gershom, son of Manasseh,”
The Questions on Judges tolmw'nte" plhrou'n: leui`tai ga;r h\san, oujc iJerei'": movnon ga;r tou' ∆Aarw;n to; gevno" iJerateuvein oJ despovth" Qeo;" dihgovreuse.e Kai; nomivzw, dia; to; ajllovfulon ajgagevsqai gunai'ka to;n nomoqevthn,f tou;" ejk touvtou fuvnta" toi'" leuivtai" suntacqh'nai, kai; ouj toi'" iJereu's i, prosevtaxen i{na mh; to; iJeratiko;n ajxivwma kaqubrivzhtai, ojneidizovmenon th;n dusgevneian: eij ga;r ajdelfo;" kai; ajdelfh; tauvthn tw'/ nomoqevth/ th;n loidorivan ejphvnegkan,g tiv oujk a]n ejtovlmhsan oiJ peri; to; stasiavzein kai; turannei'n proceirovteroi; oiJ ga;r kata; tou' ∆Aarw;n qrasunovmenoi, o}" kovrhn e[ghmen ejk th'" basilikh'" beblasthkui'an fulh'",h tiv oujk a]n e[drasan kata; tw'n Mwu>sevw" paivdwn, o}" madihnaivou kai; eijdwvlwn iJerevw" hjgavgeto qugatevra;i
Tiv dhv pote, zhvlw/ kinhqei;" oJ ∆Israh;l kai; th'" suggeneiva" th;n eujsevbeian protimhvsa", hJtthvqh;a () O { ti tai'" oJmoivai" paranomivai" ejkevcrhnto, kai; ta;" me;n tw'n a[llwn ajkolasiva" eJwrv wn, parewvrwn de; ta;" oijkeiva". tou'to kai; oJ qei'o" ajpovstolo" e[fh, ejn w|/ ga;r krivnei" to;n e{t eron, seauto;n katakrivnei": ta; ga;r aujta; pravssei" oJ krivnwn:b kai; pavlin, logivzh/ de; tou'to, w\ a[nqrwpe, oJ krivnwn tou;" ta; toiau'ta pravssonta" kai; poiw'n aujtav, o{t i su; ejkfeuvxh/ to; kri'ma tou' Qeou'; h] tou' plouvtou th'" crhstovthto" aujtou', kai; th'" ajnoch'", kai; th'" makroqumiva" katafronei'", ajgnow'n o{t i to; crhsto;n tou'
e. V., e.g., Nm .–.mmf. Ex .f.mmg. Nm .mmh. Ex .mmi. Ex . , , , B –24, C, (inc.) = mss. a. Jgs .f., f.mmb. Rom .mm
Question to perform priestly functions. After all, they were Levites, not priests, and by command of the Lord God only the family of Aaron were to be priests.e I believe it was due to the lawgiver’s marriage to a foreign wifef that God ordered his offspring to be reckoned among the Levites rather than the priests. His purpose was to forestall any affront to the priestly dignity arising from criticism of low birth. Given that his brother and sister reproached the lawgiver for this very reason,g could there have been any limit to the effrontery of those bent on rebellion and tyranny? Indeed, what about those who insolently rose against Aaron, though he had married a maiden born of royal lineage?h Imagine how they would have opposed the children of Moses, who had married a daughter of a Midianite and a priest of idols at that!i
Why is it that Israel was defeated, when, motivated by zeal, they put religion ahead of kinship?a () Because they engaged in similar transgressions and, while taking note of the licentiousness of others, overlooked their own.1 The holy apostle himself declared, “In passing judgment on the other person, you condemn yourself, for you the judge engage in the same behavior”;b and again, “Do you imagine, mortal that you are, that you, who pass judgment on those guilty of such acts yet perform them yourself, will escape the judgment of God? Or do you but in an unpointed consonantal text, the names Moses and Manasseh differ only in that the latter contains the letter nûn (n), which in many mss. is written above the line, i.e. in a way that suggests it might be more accurately omitted; cf. ap. crit. of the BHS ad loc. The codex alexandrinus has “Jonathan the son of Gershom, son of Moses,” and the uaticanus “Jonathan the son of Gershom, son of Manasseh”; in contrast, Theodoret’s text contains both Moses and Manasseh. . Theodoret pointedly declines to describe the crime committed by the Ben-
The Questions on Judges Qeou' eij" metavnoiavn se a[gei; kata; de; th;n sklhrovthtav sou kai; ajmetanovhton kardivan, qhsaurivzei" seautw'/ ojrgh;n ejn hJmevra/ ojrgh'", kai; ajpokaluvyew", kai; dikaiokrisiva" tou' Qeou', o}" ajpodwvsei eJkavstw/ kata; ta; e[rga aujtou'.c
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Tou'to kai; ou|toi pepovnqasi. dikaivw/ ga;r crhsavmenoi kata; tw'n ejn th'/ Gabaw;n paranenomhkovtwn qumw'/,d ta;" tetrakosiva" ejxwvplisan ciliavda":e paideu'sai de; aujtou;" boulhqei;" oJ Qeov", wJ" ta; o{moia drw'nta" kai; ejn a[lloi" me;n to; kako;n qewrou'nta", ejn eJautoi'" de; tou'to poiei'n oujk ejqevlonta", kai; a{pax kai; di;" sunecwvrhsen hJtthqh'nai kai; polla;" aujtw'n ciliavda" ajnaireqh'nai. ejpeidh; de; ei\de kai; th;n paideivan dexamevnou", kai; tw'/ dikaivw/ qumw'/ kecrhmevnou", kai; ojlofuromevnou", kai; potniwmevnou", kai; polla; procevonta" davkrua,f sunhvrghse th'/ proqumiva/ kai; th;n paravnomon fulh;n a[rdhn ajpwvlese, plh;n ojlivgwn a[gan eujariqmhvtwn.g kai; ga;r tw'n ajkolavstwn ceivrou" oiJ ejkeivnwn prokinduneuvsante": ejxaitouvntwn ga;r tw'n oJmofuvlwn tou;" th;n paranomivan tetolmhkovta", ouj movnon oujk ejxevdosan, ajlla; kai; proquvmw" aujtw'n uJperhvspisan.h ou| de; cavrin koino;n uJpevmeinan o[leqron. () Oi\mai de; tou'ton to;n povlemon pro; tw'n a[llwn gegenh'sqai polevmwn, ouj meta; polu;n crovnon th'" ∆Ihsou' teleuth'":|| Fineev", gavr fhsin, uiJo;" ∆Eleazavr, uiJou' ∆Aarw;n tou' iJerevw", pareisthvkei ejnwvpion th'" kibwtou' ejn tai'" hJmevrai" ejkeivnai".i oJ de; ∆Eleaza;r eujqu;" meta; to;n ∆Ihsou'n tou' bivou to; tevlo" ejdevxato, diedevxato de; th;n iJerwsuvnhn oJ Fineev". kai; tou'to hJma'" ejdivdaxe to; tevlo" th'" ∆Ihsou' tou' Nauh' suggrafh'".j Oi\mai toivnun to;n thvnde th;n iJstorivan suggegrafhkovta oujc wJ" e[tuce tavxai teleutai'a ta; prw'ta gegenhmevna. hjboulhvqh
c. Rom .–mmd. Jgs .–mme. Jgs .mmf. Jgs .mm g. Jgs ., f.mmh. Jgs .–mmi. Jgs . (LXX var.)mmj. Jos .mm
Question despise his abundant kindness, forbearance, and long-suffering, in your ignorance that God’s kindness leads you to repentance? With your hardness of heart and impenitence, you store up wrath for yourself on the day of the wrath, revelation, and righteous judgment of God, who will pay each according to his deeds.”c This was also the experience of these people. In an exercise of righteous indignation against the sinners of Gibeah,d they armed four hundred thousand men.e But God allowed them to be defeated twice with the loss of many thousands, as it was his will to punish those who engaged in similar conduct and, though seeing the evil in others, were wilfully blind to themselves. But when he saw that, after their chastisement, they were not only possessed of righteous outrage but were also lamenting, wailing, and shedding copious tears,f he seconded their zeal and utterly destroyed the sinful tribe, with the exception of a very few.g After all, even worse than those guilty of the outrage were those who risked their lives to protect them. When their fellow citizens demanded the surrender of those who had committed the crime, they not only refused to hand them over but eagerly undertook their defense.h Thus, they were destroyed along with them. () Now, it is my view that this war took place before the others and not long after the death of Joshua. As you recall, Scripture says, “Phinehas, the son of Eleazar, the son of Aaron, stood by the ark in those days.”i Now, Eleazar came to the end of his life immediately after Joshua, and Phinehas succeeded him in the priesthood, as we learn at the end of the history of Joshua, the son of Nun.j
In my view, the author of this biblical book was not being merely arbitrary in placing the earliest events last. It was his intention first jaminites in Gibeah. Only in the last sentence of his comment does he make mention, in general terms, of the terrible rape of the Levite’s concubine related in ch. . Instead, he concentrates on an ethical exegesis of the successive defeats of the tribes that wished to exact punishment for the outrage; cf. note to the “Introduction to Theodoret’s Life and Works.”
The Questions on Judges
ga;r ta;" tw'n kritw'n hJmi'n provteron ejpidei'xai diadocav": kai; tiv" prw'to", tiv" deuvtero", tiv" trivto" hJghvsato: ei\qæ ou{tw ta; duvo tau'ta dihghvmata qei'nai: tov te kata; to;n Mica;n kai; th;n Lai>sa;nk kai; to; kata; to; guvnaion o{per hJ manikh; tw'n ajkolavstwn ajnei'le lagneiva.l
Tiv dhv pote prosevtaxan oiJ uiJoi; ∆Israh;l toi'" diakosivoi", toi'" ejk tou' Beniamivn,a ejk tw'n ejn Silw;m coreuousw'n parqevnwn aJrpavsai te kai; gh'mai;b AiJ th'" fulh'" aujtw'n gunai'ke" a{pasai katesfavghsan:c aujtoi; de; ojmwmovkeisan mh; kategguh'sai aujtoi'" ta;" eJautw'n qugatevra".d i{na toivnun mhv, biasqevnte" uJpo; th'" ajnavgkh", ajllofuvlou" gunai'ka" ajgavgwntai, povron eu|ron ejn ajpovroi" kai; th;n aJrpagh;n ejpenovhsan.
k. Jgs f.mml. Jgs , , , B –24, C, = mss. a. Jgs .; .–mmb. Jgs .f.mmc. Jgs .mmd. Jgs .
Question to set out for us the succession of the judges—who was the first, who second, who third—and after this, to append these two stories, the first about Micah and Leshemk and the second about the woman murdered by the lust of immoral men.2l
Why did the Israelites order the two hundred men of Benjamina to seize for their wives some of the maidens of Shiloh as they performed the choral dance?b All the women belonging to the tribe of Benjamin had been slaughtered,c and the rest of the tribes had sworn an oath not to betroth their daughters to them.d Therefore, so the Benjaminites would not be forced to take foreign wives, they excogitated this rape as a way out of the impasse. . As in Q. , Theodoret shrewdly surveys the structure of the book. Like his modern counterparts, he notes that chapters – constitute an appendix following the presentation of individual judges. These five chapters, though perhaps quite ancient, are now generally believed to owe their place to post-deuteronomistic scholars. Though Theodoret believes this book to be the work of only one author, it was probably assembled by many hands in several stages; v. M. O’Connor, p. .
QUAESTIONES IN RUTH
Tiv dhv pote to; kata; th;n ÔRou;q sunegravfh dihvghma; () Prw'ton dia; to;n despovthn Cristovn: ejx aujth'" ga;r kata; savrka beblavsthke. dio; dh; kai; oJ qeiovtato" Matqai'o", th;n genealogivan suggravfwn, ta;" me;n ejpæ ajreth'/ poluqrullhvtou" gunai'ka" katevlipe: th;n Savrran, kai; th;n ÔRebevkkan, kai; ta;" a[lla": th'" dev ge Qavmar ejmnhmovneuse, kai; th'" ÔRaavb, kai; th'" ÔRouvq, kai; mevntoi kai; th'" tou' Oujrivou,a didavskwn wJ" pavntwn ajnqrwvpwn cavrin oJ tou' Qeou' monogenh;" ejnhnqrwvphse: kai; ijoudaivwn kai; tw'n a[llwn ejqnw'n, kai; aJmartwlw'n kai; dikaivwn. hJ me;n ga;r ÔRou;q mwabi'ti":b hJ dev ge Bersabee; paranovmw" sunhvfqh tw'/ basilei':c povrnh de; kai; hJ ÔRaa;bd ajlla; dia; pivstew" th'" swthriva" tetuvchke. kai; hJ Qavmar de; tauvth/ lampruvnetai: ouj gavr, ajkolasiva" e{neka, tw'/ khdesth'/ kekoinwvnhken ajllæ, oJrw'sa mh; boulovmenon aujth'/ sunavyai to;n pai'da, e[kleye th;n gewrgivan i{na blasthvsh/ th;n eujlogivan.e aujtivka gou'n meta; tou'ton to;n spovron a[llon oujk ejdevxato spovron ajlla; th;n ajgamivan hjgavphsen.f I[ doi dæ a[n ti" kai; th;n ÔRou;q dia; th;n eujsevbeian tou;" me;n gegennhkovta" katalipou'san, ajkolouqhvsasan de; th'/ penqera':/ ei\pe, gavr fhsin, hJ ÔRouvq, mhv moi gevnoito tou' katalipei'n se h] tou' ajpostrevyai o[pisqevn sou, o{t i ou| ejan; poreuqh'/" suv, poreuvsomai, kai; ou| eja;n aujlisqh'/", aujlisqhvsomai ejkei', o{ti oJ laov" sou laov" mou, kai; oJ Qeov" sou Qeov" mou, kai; ou| a]n
, , , B, C, = mss. a. Mt ., f.mmb. Ru .mmc. Sm mmd. Jos .mme. Gn .–mm f. Gn .f.mm
ON RUTH
Why was the story of Ruth composed?1 () First, on account of the Lord Christ, who drew his bodily descent from Ruth. Hence, when he was composing the genealogy, St. Matthew passed over women such as Sarah, Rebekah, and the others, who were celebrated for their virtue, but mentioned Tamar, Rahab, Ruth, and even the wife of Uriah,a to teach us that God’s only-begotten became man for the sake of all human beings: both Jews and gentiles, sinners and saints. Ruth was a Moabite;b Bathsheba was unlawfully joined to the king;c Rahab was a prostitute,d but gained salvation through faith; and Tamar also distinguished herself by her faith. After all, she did not engage in intercourse with her father-in-law to satisfy her lust, but, as she realized he would not marry his son to her, she filched the planting, so it might blossom into a blessing.e Indeed, after that sowing, she received no other, but accepted her widowhood.f
Anyone could see that Ruth was also motivated by right religion when she left her parents and followed her mother-in-law. According to Scripture, Ruth declared, “May I never leave you behind or turn back from following you! Wherever you go, I shall go, and wherever you lodge, I shall lodge, because your people are my people, and your God my God, and wherever you die, I shall die and be . Theodoret’s questions constitute the sole surviving, but not the first, patristic commentary on Ruth. H. Achelis (vol. ., p. ) printed a testimony to, and a fragment from, a commentary of the third-century Greek author Hippolytus of Rome; cf. CPG #.. Thus, Guinot’s remark (note , p. ), “En dehors de
The Questions on Ruth
ajpoqavnh/", ajpoqanou'mai, kai; ejkei' tafhvsomai. tavde poihvsai moi Kuvrio" kai; tavde prosqeivh, o{t i qavnato" diastelei' ajna; mevson ejmou' kai; sou'.g kai; tau'ta ei[rhke, pollavki" uJpo; th'" khdestriva" paraklhqei'sa pro;" tou;" gegennhkovta" ejpanelqei'n: ajpostravfhte . . ., ga;r e[fh, qugatevre" mou: kai; i{na tiv poreuvesqe metæ ejmou'; mh; e[t i moi uiJoi; ejn th'/ koiliva/ mou kai; e[sontai uJmi'n eij" a[ndra"; ajpostravfhte, dh; qugatevre" mou, o{ti geghvraka tou' mh; ei\nai ajndri; kai; ei\pon, oujk e[sti moi uJpovstasi" tou' genevsqai me ajndriv. kai; tevxomai uiJouv", mh; aujtou;" prosdevxesqe e{w" ou| ajndrunqw's in; h] aujtoi'" katasceqhvsesqe tou' mh; genevsqai ajndriv; mh; dhv, qugatevre" mou, o{ti ejpikravnqh moi uJpe;r uJma'", o{t i ejxh'lqen ejn ejmoi; cei;r Kurivou.h ou[te, fhsivn, ejgkuvmwn eijmi; i{na toi'" uJpæ ejmou' tecqhsomevnoi" ajnameivnhte sunafqh'nai, ou[te ajndriv me ghvmasqai dunato;n dia; to; gh'ra" i{na prosmevnhtev mou to;n gavmon, kai; th;n paidopoiivan, kai; th;n ejkeivnwn ajnastrofhvn: ejgw; ga;r qehvlaton ejdexavmhn plhghvn. () E [ dei me;n ou\n kai; dia; to;n despovthn ajnavgrapton genevsqai th'" ÔRou;q to; dihvghma: iJkanh; de; o{mw" kai; aujth; kaqæ aujth;n hJ iJstoriva pa'san prosenegkei'n wjfevleian toi'" ta; toiau'ta kerdaivnein ejpistamevnoi". didavskei ga;r hJma'" kai; th'" Noemi;n ta;" calepa;" sumforav", kai; th;n ejpaineth;n karterivan, kai; tw'n numfw'n th;n swfrosuvnhn, kai; th;n peri; th;n penqera;n filostorgivan, kai; diaferovntw" th'" ÔRouvq, h} geghrakui'an
g. Ru .f.mmh. Ru .–mm
Question buried. May the Lord do this and more to me, for only death will come between me and you.”g Moreover, she made this declaration after her mother-in-law had repeatedly urged her to return to her parents: “Go back, my daughters. Why go with me? Are there any more sons in my womb to be your husbands? Go back, my daughters, because I am too old to be married, and as I said, I have no intention to marry a husband. Even if I should bear sons, surely you would not wait for them to grow up or refrain from marrying a husband for their sakes? No, my daughters, I am sad for you, for the Lord has stretched out his hand against me.”h What she means to say is “I am not pregnant, so that you should wait to marry any sons I might bear, and, given my age, I cannot be married off to a husband so that you should wait for me to be married, have children, and raise them. I am the victim of a heaven-sent punishment.”
() Though the story of Ruth had to be recorded for its christological significance, this narrative is sufficient of itself to offer great benefit to those who know how to profit by it.2 Indeed, it teaches us Naomi’s severe misfortunes and commendable patience, the continence of the young wives, and their affection for their mother-inlaw, especially Ruth’s, who, moved by a pious heart and the remembrance of her partner, honored even more than her parents an Théodoret et de ses Quaest., aucun autre Père ne semble avoir commenté le livre de Ruth,” is not quite accurate. Theodoret, who reads the OT as preparatory to the New, finds in Matthew’s genealogy the explanation for the inclusion of the book of Ruth in the scriptural canon. He maintains that Ruth, Tamar, Rahab, and Bathsheba figure in the genealogy because, in terms of Israelite law, they would all seem in some way problematic: sinners, gentiles, or both. According to B. Viviano (on .–), modern commentators on Matthew would focus rather on the “extraordinary or irregular” character of their marriages and the important roles played by these women in God’s plan of salvation. It does not occur to Theodoret to ask about the place of Ruth within the Hebrew Bible. Modern discussions of that issue divide according to the date, pre- or post-exilic, assigned to the work; v. A. Laffey, “Ruth,” pp. f. . Now, Theodoret identifies a further reason for the inclusion of Ruth in the
The Questions on Ruth
gunai'ka kai; penomevnhn tw'n gegennhkovtwn proujtivmhse dia; th;n th'" gnwvmh" eujsevbeian kai; th;n tou' oJmozuvgou mnhvmhn. ejdivdaxe de; hJma'" kai; tou' Boo;z th;n ajrethvn: ouj ga;r movnon filotivmw" th'/ ÔRou;q tou' karpou' metadevdwken, ajlla; kai; lovgoi" ejyucagwvghse: mh; poreuqh'/", ga;r e[fh, quvgater, ejn ajgrw'/ eJt evrw/ sullevxai.......ajllæ w|de kollhvqhti meta; tw'n korasivwn mou.i keleuvsa" de; aujth'/ kai; sunesqivein kai; sumpivnein toi'" qerivzousin,j ejphvgagen, ajpaggeliva/ ajphggevlh moi o{sa pepoivhka" meta; th'" penqera'" sou meta; to; ajpoqanei'n to;n a[ndra sou, kai; pw'" katevlipe" to;n patevra sou, kai; th;n mhtevra sou, kai; th;n gh'n th'" genevsewv" sou, kai; ejporeuvqh" pro;" lao;n o}n oujk h[d/ ei" ejcqe;" kai; trivth". ajpotivsai soi Kuvrio" th;n ejrgasivan sou, kai; gevnoito oJ misqov" sou plhvrh" para; Kurivou Qeou' ∆Israhvl, pro;" o}n h\lqe" pepoiqevnai uJpo; ta;" ptevruga" aujtou'.k kai; tetuvchken hJ eujlogiva tevlou": e[labe ga;r to;n misqo;n plhvrh para; Kurivou, provgono" genomevnh th'" tw'n ejqnw'n eujlogiva". ouj movnon de; aujth'/ trofh'" metadevdwken, ajlla; kai; aujtourgo;" th'" qerapeiva" ejgevneto: oujk a[llw/ diakonh'sai prostavxa", ajllæ aujto;" kataskeuavsa" ta; a[lfita kai; tou;" a[rtou" mavla filotivmw" prosenegkwvn:l koresqei'sa ga;r ajphvnegke to; peritteu'san th'/ penqera'./ m eujgnwmovnw" de; kai; hJ khdevstria to;n ajpovnta eujergevthn tai'" eujlogivai" hjmeivyato: e[fh gavr, ei[h oJ ejpignouv" se eujloghmevno",n o{ti ejcovrtase yuch;n kenh;n kaqw;" ejpoivhse meqæ ou| ejpoivhsen: ouj ga;r eij" th;n shvn, fhsiv, penivan ajpevbleyen, ajllæ eij" to;n nomoqevthn, o}" dihgovreuse pa'san poiei'sqai tw'n chrw'n ejpimevleian.o
i. Ru .mmj. Ru .mmk. Ru .f.mml. Ru .mmm. Ru .mmn. Ru .mm o. Ru .
Question elderly woman, and a pauper at that. It also teaches us about the virtue of Boaz, who not only generously shared his crops with Ruth but also encouraged her: “Do not, daughter, go gleaning in another field; instead, attach yourself to my girls here.”i And after bidding her eat and drink with the reapers,j he continued, “A report has reached me of all you did for your mother-in-law after the death of your husband and how you left your father and your mother and the land of your birth and travelled to a people you did not know before. May the Lord repay you for your actions, and may you have a full reward from the Lord, the God of Israel, under whose wings you have come to shelter.”k This blessing was fulfilled. She received a full reward from the Lord, when she became ancestress of the blessing of the nations. Boaz not only shared his food with her, but himself waited on her. Without ordering someone else to serve her, he personally provided the barley meal and very generously brought her loaves of bread.l Then, when she had eaten her fill, she took the leftovers to her mother-in-law.m In return the mother-in-law gratefully blessed her absent benefactor with the words, “May he who took notice of you be blessed,n for he has satisfied an empty soul through his dealings with you. He had regard, not for your poverty, but for the Lawgiver, who enjoined the especial care of widows.”o
Scriptures: in addition to its christological bearing, the account is morally edifying. Together these constitute a fair summary of his understanding of the relevance to Christian readers of the Octateuch and the OT in general.
The Questions on Ruth
jEpimevmfontaiv tine" kai; th'/ Noemi;n kai; th'/ ÔRouvq: th'/ mevn, wJ" uJpoqemevnh/, th'/ dev, wJ" uJpakousavsh/, te kai; praxavsh/, kai; para; tou;" povda" kaqeudhsavsh/ tou' Boovz.a () ∆Akouvsasa hJ ÔRou;q eijrhkuiva" th'" penqera'", o{ti ejggivzei hJmi'n oJ ajnhvr, ejk tw'n ajgcisteuovntwn hJmi'n ejsti,b th'" pollh'" ajnemnhvsqh qerapeiva"c kai; wj/hvqh to;n Boovz, wJ" tou' ajndro;" suggenh', sunafqh'nai aujth'/ kata; to;n novmon ejqevlein w{ste tou' teteleuthkovto" fulavxai th;n mnhvmhn.d tou'to ga;r dhloi' ta; eJxh'": ei\pe, gavr fhsi, ÔRou;q pro;" th;n penqera;n aujth'", kai;; ......o{ti ei\pe......, meta; tw'n korasivwn mou kollhvqhti e{w" a]n televswsin o{lon.......to;n uJpavrcontav moi.e touvtwn ajkouvsasa tw'n lovgwn, hJ Noemi;n uJpotivqetai aujth'/ para; tou;" povda" kaqeudh'sai tou' Boovz, oujc i{na th;n w{ran ajpodw'tai: toujnantivon ga;r dhloi' ta; th'" eijshghvsew" rJhvmata: ejleuvsh/, gavr fhsi, kai; ajpokaluvyei" ta; pro;" podw'n aujtou', kai; koimhqhvsh/, kai; aujto;" ajpaggelei' soi a} poihvsei".f ou{tw" ejqavrrei th'/ tou' ajndro;" kai; swfrosuvnh/ kai; dikaiosuvnh/. jEbebaivwsan de; tou;" lovgou" aiJ pravxei": kata; ga;r ta;" uJpoqhmosuvna" th'" penqera'", pavntwn u{pnw/ katecomevnwn, proseklivqh para; tou;" povda" tou' Boo;z hJ ÔRouvq. oJ de; h[reto tiv" ei[h, hJ de; th'" tou' teteleuthkovto" suggeneiva" ajnevmnhsen.g oJ de; to; me;n pracqe;n ejphv/nese, th;n de; swfrosuvnhn ouj prou[dwken, ajlla; tw'/ novmw/ th;n gamikh;n diethvrhsen oJmilivan: eujloghmevnh, ga;r e[fh, su; tw'/ Kurivw......, quvgater, o{t i hjgavquna" to;n e[leovn sou to;n e[scaton uJpe;r to;n prw'ton tou' mh; poreuqh'naiv se ojpivsw neaniw'n, h[toi ptwco;" h[toi plouvs io".h dedhvlwka", fhsiv, diæ w|n e[praxa" wJ", oujk ejpiqumiva/ douleuvsasa, tou'to devdraka": h] ga;r a]n pro;" tou;" nevan a[gonta" hJlikivan ejfoivthsa", ouj
, , , B, C, = mss. a. Ru ., mmb. Ru .mmc. Ru .–mmd. Dt .f.mme. Ru .mm f. Ru .mmg. Ru .–mmh. Ru .mm
Question
There are those who find fault with Naomi and Ruth: with the former, for suggesting that Ruth sleep at the feet of Boaz and with the latter, for heeding and doing what Naomi suggested.1a () Since Ruth had heard her mother-in-law say, “That man is related to us; he is one of our next-of-kin,”b she recalled his close attentionc and became convinced that, as her husband’s kith and kin, Boaz wanted to be united with her to preserve the memory of the deceased, as the Law required.d This is borne out by what happened next. According to the Scripture, “Ruth said to her mother-in-law, ‘He said, “Attach yourself to my girls until they have finished all the harvest belonging to me.”’”e Hearing these words, Naomi suggested that she sleep at the feet of Boaz, but not to sell her beauty, since the words in which she couched her proposal indicate the opposite. As she said, “You will go and uncover the place at his feet and lie down, and for his part he will tell you what you are to do.”f This is how confident she was in the man’s continence and righteousness. His actions confirmed these words. In keeping with her motherin-law’s suggestion, when everyone was fast asleep, Ruth lay down at Boaz’s feet. When he asked her who she was, and she reminded him of his relationship to the deceased,g he commended her actions, but, without forgetting his continence, in observance of the Law, deferred the marital union. “May you be blessed by the Lord God, daughter,” he declared, “for this act of kindness surpasses your first, as you have not pursued young men, whether poor or rich.”h He means to say, “Through your actions you have shown that you did not take this step in thrall to lust; otherwise you would have sought . Guinot wonders (p. ) which fault-finders Theodoret has in mind: those detractors of Scripture whom he mentions in the preface to the Quaest. in oct. or Theodore of Mopsuestia and/or Diodore? If one or both had questioned the canonicity of this book, Theodoret may have wished to demonstrate its ethical value as a way of justifying its use in the Church.
The Questions on Ruth plou'ton, ouj penivan, ajlla; movnhn logizomevnh th'" hJdonh'" th;n ajpovlausin: ajllæ ejlhvluqa" pro;" a[ndra patrov" sou tavxin plhrou'nta: tou'to ga;r shmaivnei to; quvgater. kai; di;" de; aujth;n ou{tw kevklhke: kai; nu'n, quvgater, mh; fobou': pavnta o{sa a]n ei[ph/" poihvsw soi: oi\de ga;r pa'sa fulh; laou' mou o{ti gunh; dunavmew" ei\ suv, kai; o{t i ajlhqw'" ajgcisteu;" ejgwv eijmi.i oujdeiv" moi, fhsivn, ejpimevmyetai: suv te ga;r ejpainh'/ para; pavntwn, kajgw; dia; th;n suggevneian, ouj diæ ajkolasivan, to;n gavmon poihvsomai. ejpeidh; dev ejstin e{tero" plhsiaivtero" suggenhv", ejkeivnw/ me dei' provteron dialecqh'nai i{na, eij me;n e{loito, ghvmh/ kata; to;n novmon, eij de; mh; peivqoito kata; to;n novmon, ejgw; dhv soi tovte to;n gamiko;n ejpiqhvsw zugovn.j
() Tosauvth hJ tou' ajndro;" ajreth; o{ti, kovrh" neva" eujprepou'" nuvktwr pro;" aujto;n foithsavsh", th;n swfrosuvnhn ejfuvlaxe, kai; tw'/ novmw/ to; pra'gma tethvrhke, kai; oujde; tw'/ gavmw/ para; to;n novmon prosevdramen, ajlla; tw'/ plhsiaitevrw/ tou;" peri; tou' gavmou prosenhvnoce lovgou". ei\ta, ejkeivnou paraithsamevnou to;n gavmon, tovte loipo;n th'/ ajxiepaivnw/ gunaiki; sunhrmovsqh.k ∆Axiavgasta de; aujtou' kai; ta; pro;" ejkei'non rJhvmata. ouj ga;r prwvtou" aujtw'/ tou;" peri; tou' gavmou prosenhvnoce lovgou" ajlla; peri; th'" tw'n ajgrw'n kthvsew" dielevcqh.l e[peita, ejkeivnou to; sumbovlaion ajspastw'" dexamevnou,m to;n peri; tou' gavmou prostevqeiken lovgon, eijrhkw;" divkaion ei\nai to;n tou' teteleuthkovto" ktwvmenon tou;" ajgrou;" gh'mai kai; th;n gunai'ka kai; fulavxai th'/ paidopoiiva/ tou' katoicomevnou th;n mnhvmhn.n ejpeidh; de; dia; to;n gavmon kai; to; tw'n ajgrw'n ejkei'no" hjrnhvqh sumbovlaion, uJpeluvsato me;n kata; to;n novmon kai; to; uJpovdhma devdwken:o hjgavgeto de; oJ Boo;z th;n ÔRouvq. O { ti dev, oujc hJdonh'/ douleuvwn, hjnevsceto gh'mai dhloi' aujtou' kai; ta; ajxievpaina rJhvmata: ei\pe, gavr fhsi, Boo;z toi'"
i. Ru .f.mmj. Ru .f.mmk. Ru .–mml. Ru .f.mmm. Ru .mm n. Ru .mmo. Ru .–mm
Question out young men, with no thought for their wealth or poverty, but only for the enjoyment of pleasure. Instead, you have come to a man who plays the part of your father.” Indeed, this is the implication of the word “daughter,” a title with which he addressed her a second time: “As it is, daughter, have no fear. I shall do all you ask. All the tribe of my people knows that you are a woman of strength and that I am, in fact, a close relative.”i What he means to say is “No one will blame me, as you enjoy everyone’s good opinion, and I shall undertake this marriage because of kinship rather than lust. Nonetheless, since there is another closer relative, I must first speak with him so that, should he wish, he may marry you as the Law provides. But if he exercises his legal right of refusal, I shall place the yoke of marriage upon you myself.”j () Such was the man’s virtue that though a lovely young lady visited him at night, he maintained his continence and conducted the matter according to the Law. He did not even rush into marriage in defiance of the Law, but addressed the closer relative on the topic of the marriage. When the latter declined the marriage, then, and only then, did he unite himself to that excellent woman.k How admirable his negotiations with that man! He did not begin by raising the question of marriage but first discussed the ownership of the property.l Next, when the other gladly accepted the contract,m he went on to raise the question of marriage and pointed out that it was only fair for the purchaser of the deceased man’s property to marry his wife as well and preserve the memory of the departed by raising children.n When, to avoid the marriage, the other man rejected the contract for the property, he undid his sandal and gave it to Boaz as enjoined by the Law.o Then Boaz married Ruth. Moreover, we deduce from his praiseworthy speech that when he agreed to the marriage it was not because he was in thrall to pleas-
The Questions on Ruth
presbutevroi" kai; panti; tw'/ law'/, mavrture" uJmei'" shvmeron o{ti kevkthmai pavnta ta; tou' ∆Abimevlec kai; pavnta o{sa uJpavrcei tw'/ Maalw;n kai; tw'/ Celew;n ejk ceiro;" Noemivn: kaiv ge ÔRou;q th;n mwabi'tin th;n gunai'ka Maalw;n kevkthmai ejmautw'/ eij" gunai'ka tou' ajnasth'sai to; o[noma tou' teqnhkovto" ejpi; th'" klhronomiva" aujtou', kai; oujk ejxoloqreuqhvsetai to; o[noma tou' teqnhkovto" ejk tw'n ajdelfw'n aujtou' kai; ejk th'" fulh'" aujtou'.p a[xion qaumavsai tw'n eijrhmevnwn kai; to; eujsebe;" kai; to; ajkribev": ouj parabaivnw, gavr fhsi, to;n novmon, mwabi'tin gunai'ka lambavnwn, ajlla; to;n qei'on novmon plhrw', tou' teteleuthkovto" a[sbeston fulacqh'nai th;n mnhvmhn spoudavzwn. () ∆Ekravtunan de; kai; oiJ presbuvteroi th'/ eujlogiva/ to;n gavmon: ei\pon de; ou{tw": dwv/h Kuvrio" th;n gunai'kav sou, th;n eijsporeuomevnhn eij" to;n oi\kovn sou, wJ" ÔRach;l kai;.......Leivan, ai} wjk/ odovmhsan ajmfovterai to;n oi\kon ∆Israhvl, kai; poihvsai duvnamin ejn ∆Efraqav: kai; e[stai o[noma ejn Bhqlee;m para; pa`s in ajnqrwvpoi~ ajoivdimon. kai; gevnoito oJ oi\kov" sou wJ".......oi\ko" Favre", o}n e[teke Qama;r tw'/ ∆Iouvda/, kai; ejk tou' spevrmatov" sou dwvh / soi Kuvrio" ejk th'" paidivskh" tauvth".q aijnivttontai th'" eujlogiva" oiJ lovgoi kai; eJtevran aujto;n ejschkevnai gunai'ka: dio; kai; th'" ÔRach;l kai; th'" Leiva" kata; taujto;n ejmnhmovneusan kai; ejphvgagon, ai} wj/kodovmhsan ajmfovterai to;n oi\kon ∆Israhvl.r to; de; poihvsai duvnamin ejn ∆Efraqav: kai; e[stai o[noma ejn Bhqlee;m para; pa's in ajnqrwvpoi" ajoivdimon to;n swthvrion proqespivzei tovkon, diæ o}n gevgonen hJ Bhqlee;m pa`s in ajnqrwvpoi~ ajoivdimo~. th'" de;
ll. f. kai; e[stai o[noma ejn Bhqlee;m para; pa`s in ajnqrwvpoi~ ajoivdimon , : kai; e[stai o[noma ejn Bhqlee;m para; pa`s in ajoivdimon ajnqrwvpoi~ Sir. Sch. : kai; e[stai o[noma ejn Bhqlee;m F.M. = “‘and there will be a name in Bethlehem.’” ll. – to; de.......ajoivdimon to;n swthvrion proqespivzei tovkon, diæ o}n gevgonen hJ Bhqlee;m pa`s in ajnqrwvpoi~ ajoivdimo~ c1, : to; de.......ajoivdimon to;n swthvrion proqespivzei tovkon, diæ o}n gevgonen hJ Bhqlee;m ajoivdimo~ pa`s in ajnqrwvpoi~ : to; de;.......ajoivdimon to;n swthvrion proqespivzei tovkon, diæ o}n gevgonen hJ Bhqlee;m ajoivdimo~ para; pa`s in ajnqrwvpoi~ , Sir. Sch. : to; de;.......ajoivdimon F.M. p. Ru .f.mmq. Ru .f. (LXX var.)mmr. Ru .mmmm mm
Question ure. As Scripture says, “Boaz declared to the elders and all the people, ‘You are witnesses today that I have acquired from the hand of Naomi all the property of Elimelech and everything belonging to Mahlon and Chilion. In addition, I have acquired Ruth the Moabite, the wife of Mahlon, to be my wife so as to raise up the deceased man’s name over his inheritance to prevent the deceased man’s name from perishing from among his brethren and his tribe.’”p The piety and precision of those words deserve admiration. What he means to say is, “In marrying a Moabite woman, I am not breaking, but fulfilling, the divine Law, for it is my goal to rescue from oblivion the memory of the deceased.” () The elders endorsed the marriage with the following blessing: “May the Lord make the woman who is coming into your house like Rachel and Leah, who together built the house of Israel, and may he perform mighty deeds in Ephrathah so that there will be in Bethlehem a name famous among all people. May your house be like the house of Perez, whom Tamar bore to Judah, and, through this girl, may the Lord give you offspring from your seed.”q The words of the blessing imply that he had had another wife; hence, they mention Rachel and Leah at the same time and then continue, “who together built the house of Israel.”r The subsequent “may he perform mighty deeds in Ephrathah so that there will be in Bethlehem a name famous among all people,” foretells the saving birth by which Bethlehem became famous among all people.2 They mentioned Tamar be-
. Omitting the final clause, “foretells the saving birth by which Bethlehem became famous among all people” (to;n swthvrion.......ajnqrwvpoi~), Fernández Marcos and Sáenz-Badillos leave without a verb the preceding subject, i.e., the noun clause, “The subsequent ‘may he perform mighty deeds in Ephrathah so that there will be in Bethlehem a name famous among all people’” (to; de;.......ajoivdimon); v. the critical note.
The Questions on Ruth Qama;r ejmnhmovneusan, ejpeidh; kajkeivnh, ajllovfulo" ou\sa, to;n Favre" gegevnnhken,s ejx ou| Dabi;d oJ basileu;" katavgei to; gevno", kai; oJ tou' Dabi;d ajpovgono", kai; despovth", kai; uiJov", kai; Kuvrio".t ∆Ek tauvth" oJ ∆Wbh;d ejgennhvqh, tou' ∆Iessai; oJ pathvr, o}" e[fuse to;n Dabivd. tou'to to; brevfo" aiJ gunai'ke" prosenegkou'sai th'/ Noemivn, e[fasan, eujloghto;" Kuvrio", o}" ouj katevlusev soi shvmeron to;n ajgcisteuvonta.......kalevsai to; o[nomav sou ejn ∆Israhvl. kai; e[stai.......eij" ejpistrevfonta yuchvn.u tou'to dev, kata; me;n to; provceiron novhma, th;n ejkeivnh" yucagwgivan dhloi': kata; de; th;n ajlhvqeian, th'" oijkoumevnh" ejpistrofhvn: ejkei'qen ga;r h[nqhse th'" oijkoumevnh" hJ swthriva.
s. Gn .mmt. Ru .–; Mt .–mmu. Ru .f.m
Question cause, though she was also a foreigner, she gave birth to Perez,s from whom King David drew his descent as also David’s descendant, master, son, and Lord.t Ruth bore Obed, the father of Jesse, who begat David. Presenting this infant to Naomi, the women declared, “Blessed be the Lord, who today has not allowed you to lack a kinsman so as to proclaim your name in Israel. He will be the one to restore your life.”u Now, in its superficial meaning, this refers to the consolation of that ancient woman, but in its deeper and true meaning, to the conversion of the world, since the salvation of the world was to blossom from that stock.3 . According to A. Laffey (on .–), the concluding genealogy is generally regarded as a later addition. Theodoret, who is, of course, oblivious to this source critical issue, looks precisely to these verses for the deeper christological meaning (ajlhvqeia) of the book, which both justifies its position within Scripture and makes it a fitting conclusion to the Octateuch. Perhaps surprisingly, he has made no typological use of the figure of Boaz, the next-of-kin and redeemer; cf. Laffey’s remarks on .f. and .–.
INDICES
INDEX SCRIPTURISTICUS
) Bold-faced numbers indicate direct quotation (i.e., verbal equivalences; v. sec. of the “Introduction to Theodoret’s Life and Works”); those in normal typeface all other citations, whether paraphrases, allusions, or comparanda. ) Citations appearing within the Quaest. in oct. are listed by question or question and subsection, those appearing in the introductions by the number of the page or footnote. A passage quoted or referred to more than once within a brief compass (i.e., within a question lacking subdivision, a single subsection of a question, or a single explanatory note) is listed only once. If any of these citations is a direct quotation, the number appears in bold face. Thus in the context indicated by a bold-faced number, in addition to the direct quotation, the reader may find references to or paraphrases of the same verse(s). Verses cited in the critical and explanatory notes are listed separately even if they are also cited in the text of the work. Thus, the entry “Q. in Gen. ., n. ” would indicate that the same biblical passage is quoted in the first subsection of Q. on Gn, and referred to in the second explanatory note on this question. The abbreviation c. n. indicates a critical, rather than an explanatory, note. ) The abbreviation (Q.) indicates that the citation occurs in the query introducing the question. This notation is reserved for the longer questions in which the answers have been subdivided. Only in these do the actual queries fall outside a numbered section; cf., e.g., the set-up of Q. on Gn with that of Q. . ) As there are two introductions, one by R.C. Hill (“Introduction to Theodoret’s Life and Works”) and the second by J.F.P. (“Introduction to the Greek Text”), and each has its own series of footnotes, an asterisk marks references to the pages and notes of J.F.P.’s essay.
Genesis : Intro. n. *; Q. in Gen. n. , n. ; Q. in Deut. n. .: Q. in Gen. , , ., .: Intro. n. *; Q. in Gen. f., , n. .: Intro. p. xl; Q. in Gen. ., , .: Q. in Gen. ,
.6: Q. in Gen. ., , ., .: Q. in Gen. ; Q. in Ex. 6. .f.: Q. in Gen. ., . (LXX): Q. in Gen. .–: Q. in Gen. ., .: Q. in Gen. . (LXX var.): Q. in Ex. , n.
.f.: Q. in Gen. , n. , 6 .: Q. in Gen. , .: Intro. p. xl; Q. in Gen. , , n. .f.: Q. in Gen. 6 .–: Q. in Gen. . .6: Q. in Gen. .: Q. in Gen. .–: Q. in Gen. 6
Index scripturisticus .: Q. in Gen. .: Q. in Gen. .f.: Q. in Gen. ., n. .: Q. in Gen. .6: Intro. p. xlvii, n. *; Q. in Gen. ., n. , ., n. , nn. –6 .6f.: Intro. p. xxvii; Q. in Gen. . .: Q. in Gen. . .: Q. in Gen. . .: Q. in Gen. .f.: Q. in Gen. .f. (LXX var.): Q. in Gen. ., n. .: Q. in Gen. : Q. in Deut. n. f.: Q. in Ex. 6 n. .–: Q. in Gen. n. .: Intro. n. * .f.: Q. in Gen. .: Q. in Gen. .–6: Intro. p. xxxix, n. , n. *; Q. in Gen. .–: Intro. p. xxxix .6: Q. in Gen. .: Q. in Gen. , , 6; Q. in Ex. ; Q. in Num. .: Intro. n. *; Q. in Gen. .: Q. in Gen. f., 6 n. .: Q. in Gen. .: Q. in Gen. .6f.: Q. in Gen. .; Q. in Iud. . .: Q. in Gen. .f.: Q. in Gen. . .–: Q. in Gen. n. .f.: Q. in Gen. , ; Q. in Iud. .f.: Q. in Gen. n. .: Q. in Gen. , n. ; Q. in Leu. : Intro. p. xlii
.: Q. in Gen. , n. , . .–: Q. in Gen. ; Q. in Num. .: Q. in Gen. , n. .: Q. in Gen. , .f.: Intro. n. * .: Q. in Gen. .: Q. in Gen. . .–: Q. in Num. .: Q. in Gen. n. .f.: Q. in Gen. .–: Q. in Gen. . .: Q. in Ex. .6: Q. in Ex. 6 .: Q. in Gen. . .: Intro. pp. xl, xlv; Q. in Gen. , nn. f. .f.: Intro. n. * .: Q. in Gen. , n. .: Q. in Gen. .: Intro. n. * f.: Q. in Gen. n. .: Q. in Gen. .–: Q. in Gen. .: Q. in Leu. . .: Q. in Gen. .: Q. in Gen. .f. (LXX var.): Q. in Gen. . (LXX): Q. in Leu. ., n. .: Q. in Gen. f. .: Q. in Gen. .: Q. in Gen. . .–: Q. in Gen. . .: Q. in Gen. .: Q. in Gen. , n. .: Q. in Gen. , n. .: Q. in Gen. . .: Q. in Gen. , n. .f.: Q. in Gen. .: Q. in Gen. ., 6 .6: Q. in Gen. n. , ., n. : Q. in Gen. .–: Q. in Gen. n.
.: Q. in Gen. , .: Intro. p. xl; Q. in Gen. , n. .f.: Q. in Num. . .: Q. in Gen. 6 6.: Q. in Gen. (Q.) 6.: Q. in Gen. ., 6.: Q. in Gen. , n. ; Q. in Num. 6 n. 6.: Intro. p. xxix; Q. in Gen. . 6.–: Q. in Gen. . 6.6: Q. in Gen. 6.6f.: Q. in Gen. . 6.: Q. in Gen. . 6.: Q. in Gen. . 6. (LXX): Q. in Gen. ., ., n. 6.f.: Q. in Gen. n. 6.: Q. in Gen. 6.–: Q. in Gen. (Q.) .f.: Q. in Gen. ., n. .: Q. in Gen. .: Q. in Gen. . .: Q. in Gen. .–6: Q. in Gen. . .: Q. in Gen. .: Q. in Gen. . .: Q. in Gen. ., .: Q. in Gen. ., n. , , n. .f.: Q. in Gen. .f.: Q. in Gen. . .: Q. in Gen. , .: Q. in Gen. ; Q. in Deut. , n. .f.: Q. in Gen. .: Intro. n. * .f.: Q. in Gen. 6 .–: Q. in Gen. 6 n. .f.: Q. in Gen. .: Q. in Gen. .; Q. in Ios. .–: Q. in Gen. f. .6: Q. in Gen. , n. .: Q. in Gen. n.
Index scripturisticus .: Q. in Gen. 6, , n. .f.: Q. in Gen. 6 .: Q. in Gen. .6: Q. in Gen. 6 .: Intro. n. ; Q. in Gen. . .–6: Q. in Gen. 6 .: Q. in Gen. . .f.: Q. in Gen. . .: Q. in Gen. .; Q. in Ex. . .: Q. in Gen. .–: Q. in Gen. 6 n. .–: Q. in Gen. 6f. .: Q. in Gen. 6 .f.: Q. in Gen. , 6 .: Q. in Gen. c. n., .: Q. in Gen. n. .: Q. in Gen. , c. n., 6 n. .: Q. in Gen. , .–: Q. in Gen. 6 n. .f.: Q. in Gen. 6 : Q. in Gen. 6 n. .: Q. in Gen. .6: Q. in Gen. 6 .: Q. in Gen. .: Q. in Gen. , 6 n. .f.: Q. in Gen. 6 .–: Q. in Gen. .: Q. in Leu. . .f.: Intro. p. xxix .: Q. in Gen. 6 .: Q. in Gen. , 6 .–6: Q. in Gen. , .: Q. in Gen. n. , . .6: Q. in Gen. .: Q. in Gen. 6 6.: Q. in Gen. 6 6.–: Q. in Gen. 6 6.–6: Q. in Gen. 6 n. 6.f.: Q. in Gen. 6 6.6: Q. in Gen. 6.: Q. in Gen.
6.–: Q. in Gen. 6.: Q. in Gen. 6.: Q. in Gen. .: Q. in Gen. 6 c. n. .–: Q. in Gen. 6, 6 n. .–: Q. in Gen. . .: Q. in Ex. .: Q. in Gen. .; Q. in Ex. . .: Q. in Gen. .–: Q. in Gen. 6 : Intro. p. xxxviii; Q. in Iud. n. .f.: Q. in Gen. n. .: Q. in Gen. .: Q. in Gen. ; Q. in Iud. . .: Q. in Gen. n. .: Q. in Gen. n. .: Q. in Gen. n. .f.: Q. in Gen. ; Q. in Ios. .6: Q. in Gen. .–: Q. in Gen. , n. , .: Q. in Gen. .6–: Q. in Deut. 6 .f.: Q. in Gen. : Q. in Gen. 6 n. .: Intro. n. .: Q. in Gen. 6 .f.: Q. in Gen. .6f.: Q. in Gen. .– (LXX var.): Q. in Gen. c. n. .: Q. in Gen. .–: Q. in Gen. 6 .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. 6, .–: Q. in Gen. .: Q. in Gen. 6; Q. in Deut. .: Q. in Gen.
.: Q. in Gen. .–: Q. in Iud. . .–: Q. in Gen. .–: Q. in Iud. . .: Q. in Gen. .–: Q. in Gen. .: Q. in Gen. .: Q. in Gen. ; Q. in Num. .: Q. in Gen. .6: Q. in Gen. .f.: Q. in Gen. n. .: Q. in Gen. (Q.) .: Q. in Gen. . .f.: Q. in Gen. n. .–: Q. in Gen. n. .: Q. in Gen. . .: Q. in Gen. . .–: Q. in Gen. . .: Q. in Ios. . .6: Q. in Gen. . .: Q. in Gen. . .6: Q. in Gen. . .–: Q. in Gen. 6; Q. in Leu. . .: Q. in Num. n. .: Q. in Num. n. .: Q. in Gen. 6 .f.: Q. in Gen. , n. .: Q. in Gen. , ; Q. in Ex. .: Q. in Gen. .: Q. in Gen. .–: Q. in Gen. 6.f.: Q. in Gen. 6.: Q. in Gen. . 6.: Q. in Gen. 6.: Q. in Gen. 6 6.: Q. in Gen. .–: Q. in Gen. .f.: Q. in Gen. .: Q. in Gen. .f.: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen.
Index scripturisticus .: Q. in Gen. .–: Q. in Gen. , n. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .–.: Q. in Gen. .f.: Q. in Gen. .f.: Q. in Gen. .: Q. in Gen. , . .: Q. in Gen. .: Q. in Gen. , .: Q. in Gen. 6 .: Q. in Ios. . .6: Q. in Ios. . .: Q. in Gen. n. .f.: Q. in Gen. .–: Q. in Gen. 6 .: Q. in Gen. 6 .: Q. in Gen. .: Q. in Ios. 6 .: Q. in Gen. , .–: Q. in Gen. 6 .: Q. in Gen. , .: Q. in Gen. 6 .: Q. in Gen. 6 .f.: Q. in Ios. 6 .: Intro. p. xxxviii . (LXX var.): Q. in Gen. , c. n., n. , .: Q. in Gen. , nn. f. .f.: Q. in Gen. .: Q. in Gen. , n. .: Q. in Gen. , n. .f.: Q. in Gen. .–: Q. in Gen. .f.: Q. in Gen. .: Intro. p. xxxviii; Q. in Gen. ; Q. in Ios. n. .: Q. in Ios. n. .: Q. in Ios. n. .: Q. in Ios. n.
.6–: Q. in Ios. .: Q. in Gen. 6; Q. in Deut. .–: Q. in Num. n. .: Q. in Gen. .–: Q. in Gen. .–: Q. in Gen. .: Q. in Gen. , n. ; Q. in Num. 6 . (LXX var.): Q. in Gen. , n. .: Q. in Gen. , n. .: Q. in Gen. .: Intro. p. xxxvi .–: Q. in Gen. . .6–: Q. in Gen. .6 .: Q. in Gen. 6, .; Q. in Deut. ., . .: Q. in Deut. . 6.–: Q. in Leu. . 6.: Q. in Deut. 6.: Q. in Gen. , n. 6.: Q. in Gen. , n. .: Q. in Gen. n. .: Q. in Gen. 6, , .6f.: Q. in Gen. 6 .: Q. in Gen. .: Q. in Gen. 6, .–: Q. in Gen. 6 .f.: Q. in Gen. f. .: Q. in Deut. ., 6 .f.: Q. in Gen. .6 (LXX): Q. in Gen. n. : Intro. p. xxxviii; Q. in Gen. n. .6–: Q. in Gen. .–: Q. in Gen. ; Q. in Ruth . .: Q. in Gen. .f.: Q. in Ruth . .6: Q. in Gen. .–: Q. in Gen. .: Q. in Ruth .
.: Intro. n. ; Q. in Gen. , n. .: Q. in Gen. .f.: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .–: Q. in Gen. .–: Q. in Gen. .–6: Q. in Gen. n. .: Intro. p. lv; Q. in Gen. , n. .6: Q. in Gen. n. .: Q. in Ios. 6 .: Q. in Gen. n. .–: Q. in Gen. 6 .: Q. in Gen. .6: Q. in Gen. 6 .: Q. in Gen. .: Q. in Deut. (Q.) .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. ; Q. in Deut. 6 .6–: Q. in Gen. 6 .6: Q. in Gen. .–: Q. in Gen. .: Q. in Gen. .–: Q. in Gen. .: Q. in Gen. , n. .: Q. in Gen. .: Q. in Gen. , .–: Q. in Gen. .6: Q. in Gen. n. .–: Q. in Gen. .6 .–: Q. in Gen. .: Q. in Gen. 6: Q. in Deut. 6 6.–: Q. in Gen. 6.: Q. in Num. : Q. in Gen. n. .f.: Q. in Gen. .: Q. in Gen. .: Q. in Gen. , n.
Index scripturisticus .–: Q. in Gen. n. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. . .f.: Q. in Num. ; Q. in Deut. . .: Q. in Gen. .; Q. in Deut. . .–: Q. in Deut. 6 .: Q. in Gen. .; Q. in Ios. .f.: Q. in Gen. . .: Q. in Gen. . .: Q. in Gen. .; Q. in Num. .: Q. in Gen. .f. .f.: Q. in Gen. ., n. .: Q. in Gen. . .: Q. in Gen. . .f.: Q. in Gen. . .6: Q. in Gen. .f., n. .6f.: Q. in Deut. n. .f.: Q. in Gen. . .: Q. in Gen. .; Q. in Deut. . .: Q. in Gen. ., n. 6 .–6: Q. in Gen. . .6: Q. in Gen. n. .: Q. in Gen. ., n. .f.: Q. in Gen. , n. .: Q. in Gen. . .: Q. in Gen. .f.: Q. in Gen. , n. Exodus .: Q. in Ex. , n. .: Q. in Ex. .6f.: Q. in Ex.
.: Q. in Ex. .: Q. in Ex. , .f.: Q. in Ex. .–: Q. in Ex. n. .6: Q. in Iud. 6 .: Intro. p. xxxiv; Q. in Num. 6 n. .: Q. in Ex. .f.: Q. in Iud. 6 .: Intro. p. xxxiv; Q. in Num. 6, 6 n. ; Q. in Iud. .: Q. in Ex. , 6 .–6: Q. in Gen. 6 .: Q. in Ex. .: Q. in Ex. ; Q. in Ios. 6 .6: Q. in Ex. .: Q. in Ex. .: Q. in Ex. .: Q. in Gen. , n. ; Q. in Ex. , .f.: Q. in Ex. .f.: Q. in Ex. .: Q. in Ex. n. , .–: Q. in Ex. .6f.: Q. in Ex. .: Q. in Ex. , .: Q. in Ex. .: Intro. p. xxxiv; Q. in Num. 6, 6 n. ; Q. in Iud. .: Q. in Ex. .: Q. in Ex. .–6: Q. in Ex. n. .: Q. in Ex. . .: Q. in Gen. , n. ; Q. in Ex. . 6.: Q. in Ex. 6.: Q. in Ex. 6, 6 n. ; Q. in Num. .; Q. in Ios. ., 6 .: Q. in Ex. , n. .: Q. in Ex. (Q.) .f.: Q. in Ex. ; Q. in Deut. .: Q. in Ex. . .: Q. in Ex. .
.: Q. in Ex. .f.: Q. in Ex. .: Q. in Ex. , ; Q. in Deut. .–: Q. in Ex. .6: Q. in Ex. f., .: Q. in Ex. ; Q. in Deut. .: Q. in Ex. . .: Q. in Ex. .: Q. in Ex. .: Q. in Ex. , .: Q. in Ex. ; Q. in Deut. .: Q. in Ex. .–: Q. in Ex. .: Q. in Ex. , .f.: Q. in Ex. . .6: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .–: Q. in Ex. . .: Q. in Ex. ., .: Q. in Ex. .; Q. in Deut. . .6: Q. in Ex. ., . .: Q. in Ex. .f.: Q. in Ex. .f.: Q. in Ex. .: Q. in Ex. . .f.: Q. in Ex. .f.: Q. in Ex. . .: Q. in Deut. . .: Q. in Deut. . .f.: Q. in Ex. .–: Q. in Ex. (Q.), .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .6: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. n.
Index scripturisticus .: Q. in Ex. . .6: Q. in Deut. . .: Q. in Ex. . .f.: Q. in Ex. . .: Q. in Ex. n. .: Q. in Ex. n. .: Q. in Ex. .6: Q. in Ex. , n. .: Q. in Ios. .6: Q. in Ex. ., . .: Q. in Ex. . .–6: Q. in Ex. . .: Q. in Ex. . .–: Q. in Ex. .: Q. in Deut. . .6: Q. in Ex. .f.: Q. in Ex. .: Intro. p. xlii; Q. in Ex. , n. , .: Q. in Ex. .: Q. in Ex. .: Q. in Ex. . .: Q. in Ex. . .–: Q. in Ex. 6, 6 n. 6.–: Q. in Ex. 6.f.: Q. in Ex. 6.: Q. in Ex. , n. 6.6: Q. in Ex. f. 6.: Q. in Ex. 6.–: Q. in Ex. 6.: Q. in Ex. 6.: Q. in Ex. 6.–: Q. in Ex. 6. 6.f.: Q. in Ex. 6.6: Q. in Ex. : Q. in Num. n. ; Q. in Deut. n. .–: Q. in Ex. n. .: Q. in Ex. 66 .6: Q. in Ex. .–: Q. in Ex. .–: Q. in Ex. .–: Q. in Deut. .–6: Q. in Ex. n. .: Q. in Ex. .: Q. in Num. .
.–: Q. in Ex. .: Q. in Deut. . .–.: Q. in Deut. . .: Q. in Ex. , n. .6: Q. in Ex. .: Q. in Ex. .: Q. in Ex. 6 .6: Q. in Leu. .; Q. in Num. .6–: Q. in Gen. 6; Q. in Leu. . .f.: Q. in Ex. 6 .: Q. in Ex. .–: Q. in Ex. 6. .: Intro. p. xxxix; Q. in Ex. n. .: Q. in Gen. .; Q. in Ex. , n. ; Q. in Leu. . .: Q. in Ex. .: Intro. p. xlii; Q. in Ex. , , (Q.), .; Q. in Leu. .; Q. in Deut. .6 (LXX var.): Q. in Ex. ., n. .: Q. in Ex. .–: Q. in Ex. , .– (LXX var.): Q. in Gen. , n. .: Q. in Ex. ; Q. in Deut. n. 6 .f.: Q. in Gen. 6 n. .: Q. in Gen. n. . (LXX var.): Q. in Gen. ; Q. in Ex. .: Q. in Gen. .–.: Q. in Deut. n. .: Q. in Ex. ; Q. in Deut. .f.: Q. in Ex. , n. .6: Q. in Ex. , 6 n. ; Q. in Deut. .: Q. in Ex. .: Q. in Ex. .: Q. in Ex.
.: Q. in Ex. .: Intro. p. xxv; Q. in Gen. .; Q. in Ex. , n. ; Q. in Deut. .: Q. in Leu. n. .: Q. in Ex. , n. ; Q. in Leu. .f.: Q. in Ex. , n. .–: Q. in Iud. . .: Intro. p. xxxv . (LXX var.): Q. in Ex. .6: Q. in Ex. .: Q. in Ex. .: Q. in Ex. ; Q. in Leu. . .: Q. in Ex. , 6 n. ; Q. in Ios. .6: Q. in Ex. .: Q. in Ex. , n. ; Q. in Iud. . .: Q. in Ex. .: Q. in Ex. 6., 66 –: Q. in Ex. 6 nn. f. –: Intro. p. xxxiv .f.: Q. in Ex. . .–: Q. in Ex. 6. .: Q. in Ex. 6. .: Q. in Ex. 6. .f.: Q. in Ex. 6. .: Q. in Ex. 6. 6.: Q. in Leu. 6.: Q. in Ex. 6. 6.: Q. in Ex. 6. 6.: Q. in Ex. 6 n. 6.6: Q. in Ex. 6., 6.: Q. in Ex. 6. 6.: Q. in Ex. 6. 6.f.: Q. in Ex. 6. 6.: Q. in Ex. 6. 6.: Q. in Ex. 6. 6.: Q. in Ex. 6. 6.: Q. in Ex. 6., 6 n. .–: Q. in Ex. 6. .: Q. in Ex. 6. : Q. in Num. n. ;
Index scripturisticus Q. in Deut. n. ; Q. in Ios. n. .: Q. in Ex. 6. .6–: Q. in Ex. 6., 6 n. .6–: Q. in Iud. .–: Q. in Ex. 6. .–: Q. in Ex. 6. .6 (LXX): Q. in Ex. 6 n. .: Q. in Iud. .–: Q. in Deut. . .: Q. in Ex. . .: Q. in Ex. 6. .: Q. in Ex. . .–: Q. in Ex. 6. .6–: Q. in Ex. , 6. .: Q. in Ex. 6. . (LXX var.): Q. in Ex. . .: Q. in Ex. 6 .: Q. in Ex. , c. n. .: Q. in Ex. 6 .: Q. in Ex. 6 .: Q. in Ex. 6 .–: Q. in Ex. 6 .: Q. in Ex. 6 .: Q. in Ex. , n. .6–: Q. in Ex. 6 .: Intro. p. l .–: Q. in Num. .: Q. in Ex. 6, 6 .6: Q. in Ex. 6. .–: Q. in Ex. . (LXX var.): Q. in Ex. , c. n. (ejn ejmoi;) .: Q. in Ex. . .: Q. in Ex. 66 .: Q. in Gen. ; Q. in Ex. ., 66; Q. in Deut. .f.: Q. in Leu. . .: Q. in Ex. , 6 n. .: Q. in Ex. 6 .: Q. in Ex. 6 .: Q. in Ex.
. (LXX var.): Q. in Ios. .f.: Q. in Ex. 6 .: Q. in Ios. .–6: Q. in Ex. 6 .6–: Intro. p. xxxviii .–: Q. in Ex. 6 .f.: Q. in Ex. 6 .: Q. in Ex. 6 n. , 6 .6: Q. in Ex. 6 n. ; Q. in Ios. .–: Q. in Ex. 6 .: Q. in Ex. .: Q. in Ex. , n. .–6.: Q. in Ex. .6–: Q. in Num. n. .f.: Q. in Ex. .: Q. in Ex. n. .: Q. in Ex. Leviticus : Q. in Leu. . . (LXX var.): Q. in Leu. . .: Q. in Leu. ., ., .6 .: Q. in Leu. .6 .: Q. in Leu. ., ., .6 .–: Q. in Gen. 6 .: Q. in Leu. .f., . .6: Q. in Leu. . .: Intro. p. xxvi; Q. in Gen. n. ; Q. in Leu. . .: Q. in Leu. ., . .–: Q. in Leu. . .–: Q. in Leu. . .: Q. in Leu. .6 .f.: Q. in Ex. .: Q. in Leu. .6 .: Q. in Leu. ., n. 6 .: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. ., .6 .: Q. in Leu. .6 .–: Q. in Leu. .6 .: Q. in Leu. .
.6: Q. in Leu. .6 .: Q. in Leu. .6 .: Q. in Leu. .6 .: Q. in Leu. .6 .: Q. in Leu. . .: Q. in Leu. .6 .–6: Q. in Ex. 6 : Q. in Leu. n. .–6.: Q. in Leu. . .: Q. in Leu. .6 .–: Q. in Ex. 6 .: Q. in Leu. ., .6 .f.: Q. in Leu. .6 .f.: Q. in Leu. .6 .–: Q. in Ex. 6 . (LXX): Q. in Leu. .6 .: Q. in Leu. .6 .f.: Q. in Leu. ., .6, . .–: Q. in Ex. 6 n. .: Q. in Ex. .; Q. in Leu. . .: Q. in Leu. .6 .f.: Q. in Leu. ., .6, . .–: Q. in Ex. 6 .: Q. in Ex. .; Q. in Leu. .6 .: Q. in Leu. .6 .: Q. in Leu. ., ., .6 .: Q. in Leu. .6 .–: Q. in Leu. . .–: Q. in Leu. . .6: Q. in Ex. . .: Q. in Leu. ., .6 .: Q. in Leu. ., .6 .–: Q. in Leu. n. .: Q. in Leu. , n. .6: Q. in Leu. 6.–: Q. in Leu. , n. 6.6–: Q. in Leu. .6 6.f.: Q. in Leu. 6.: Q. in Leu. , n. 6.: Q. in Leu. 6.6–: Q. in Leu. .6 6.: Q. in Leu. 6.: Q. in Leu.
Index scripturisticus .–6: Q. in Leu. . .6–: Q. in Leu. .6 .: Q. in Leu. . .–: Q. in Num. .: Q. in Leu. .6 .6–: Q. in Leu. 6, 6 n. .f.: Q. in Leu. .: Q. in Leu. n. .–: Q. in Leu. .–: Q. in Leu. .6 .–: Q. in Leu. n. .–6: Q. in Leu. .6 .: Q. in Leu. , n. .: Q. in Ex. . .: Q. in Ex. . .–.: Intro. p. xxxii; Q. in Leu. , n. .: Q. in Leu. .6: Q. in Deut. . .: Q. in Leu. .6–: Q. in Num. . .6f.: Q. in Leu. n. . (LXX var.): Q. in Leu. .–: Q. in Iud. ., .: Q. in Leu. . .f.: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .–: Q. in Leu. . .–: Q. in Leu. .–: Q. in Leu. n. .f.: Q. in Leu. .f.: Q. in Leu. .6: Q. in Leu. .f.: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. n. .f.: Q. in Leu. n. .: Q. in Leu. n. f.: Q. in Leu. , n. .: Q. in Leu. .–: Q. in Ex. ; Q. in Leu. 6 n. .f.: Q. in Leu. .f.: Q. in Leu. 6, 6 n. .f.: Q. in Leu.
.f.: Q. in Leu. .: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. .6: Q. in Leu. .–: Q. in Leu. .: Intro. p. xliv .–: Q. in Leu. , . .: Q. in Leu. .–: Q. in Leu. n. .–: Intro. p. xliii; Q. in Leu. .: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .6: Q. in Leu. n. .–: Q. in Leu. : Intro. p. xliii; Q. in Leu. n. .: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .6: Q. in Leu. .: Q. in Leu. .–: Q. in Leu. .–: Q. in Leu. n. .: Intro. p. xxxix; Q. in Leu. , n. 6.: Q. in Leu. . 6.: Q. in Leu. . 6.: Q. in Leu. . 6.: Q. in Leu. ., n. 6.–: Intro. p. xlvi; Q. in Leu. . 6.: Q. in Leu. ., n. 6.–: Q. in Leu. . 6.: Q. in Leu. . 6.–: Q. in Ex. . 6.6: Q. in Leu. ., . c. n. 6.: Q. in Leu. . 6.: Q. in Leu. . 6.: Q. in Leu. .
6.–: Q. in Leu. . 6.: Q. in Ex. 6.; Q. in Leu. .; Q. in Num. . .f.: Q. in Leu. .: Q. in Leu. .6f.: Q. in Leu. .–: Q. in Deut. n. .: Q. in Deut. .f.: Q. in Leu. .: Q. in Gen. .–6: Q. in Ex. n. .: Q. in Iud. .: Q. in Leu. .: Q. in Leu. .: Q. in Gen. .: Q. in Gen. , n. . (LXX): Q. in Leu. , n. .: Q. in Leu. .: Q. in Leu. .: Q. in Leu. , c. n. .f.: Q. in Leu. , n. .: Q. in Leu. .6: Q. in Leu. : Q. in Leu. n. .: Q. in Leu. .–: Q. in Leu. .–: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. ; Q. in Deut. .: Q. in Leu. , n. : Q. in Leu. n. .: Q. in Leu. . .: Q. in Leu. (Q.) .: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .: Q. in Deut. n. 6 .6: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. .
Index scripturisticus .–6: Q. in Leu. .f.: Q. in Leu. .: Q. in Leu. .: Q. in Leu. , n. .–: Q. in Leu. .–: Q. in Leu. . .: Q. in Leu. .f.: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. .: Q. in Leu. .f.: Q. in Leu. .–: Q. in Leu. 6.6: Q. in Leu. 6.: Q. in Leu. (Q.), . 6.f.: Q. in Leu. . 6.6: Q. in Leu. . 6.: Q. in Leu. . 6.: Q. in Leu. . .–: Q. in Leu. . (LXX var.): Q. in Leu. .–: Q. in Leu. .: Q. in Leu. .–: Intro. p. xxvi .: Intro. p. xxxvi; Q. in Leu. .–: Q. in Leu. .–: Q. in Leu. .: Q. in Leu. ; Q. in Num. .6f.: Q. in Deut. n. .f.: Q. in Leu. .–: Q. in Deut. n. Numbers .–: Q. in Num. ; Q. in Deut. . .: Q. in Ios. . .6f.: Q. in Gen. . .f.: Q. in Ios. .6: Q. in Num. ,
.–: Q. in Num. .f.: Q. in Num. .f.: Q. in Num. .: Q. in Ios. . .: Q. in Num. .–: Q. in Num. .–: Q. in Num. ; Q. in Iud. .– (LXX var.): Q. in Num. .–: Q. in Ex. .f.: Q. in Num. .f.: Q. in Num. .f.: Q. in Num. .6f.: Q. in Num. .: Q. in Num. , .: Q. in Num. .: Q. in Num. .: Q. in Num. .6f.: Q. in Num. .–: Q. in Num. 6 .–: Q. in Num. 6 .: Q. in Num. 6 .–: Q. in Num. .: Q. in Num. .6: Q. in Num. .6f.: Q. in Num. .: Q. in Num. .f.: Q. in Num. .: Q. in Num. . .6– (LXX var.): Q. in Num. . .f.: Q. in Num. . .: Q. in Num. . .–: Q. in Num. . 6.–: Q. in Num. . 6.: Q. in Num. (Q.) 6.f.: Q. in Num. . 6.6f.: Q. in Num. . 6.: Q. in Num. . 6.–: Q. in Num. . 6.: Q. in Num. . 6.–: Q. in Num. . 6.–6: Q. in Num. . 6.: Q. in Num. . .: Q. in Num. . .–: Q. in Num. .
.: Q. in Ex. 6 .: Q. in Num. . .: Q. in Num. .–6: Q. in Num. .6: Q. in Deut. .6–: Q. in Num. .f.: Q. in Num. .: Q. in Num. ; Q. in Ios. .f.: Q. in Num. .6f.: Q. in Num. .: Intro. p. xxi .: Q. in Num. .f.: Q. in Num. .: Intro. p. xxxiv; Q. in Num. 6, 6 n. ; Q. in Iud. , n. , n. .: Q. in Num. , (Q.) .: Q. in Num. . .–6: Q. in Num. . .: Q. in Num. ., . c. n. .f.: Intro. p. xxviii; Q. in Num. . .6f.: Q. in Num. . .: Q. in Num. .f.: Q. in Num. .: Q. in Num. .: Q. in Num. .6f.: Q. in Num. .: Q. in Num. .f.: Q. in Num. .f.: Q. in Num. . .: Q. in Num. .: Q. in Num. (Q.); Q. in Iud. 6 .6–: Q. in Num. . .–: Q. in Num. . .: Q. in Num. .: Q. in Num. : Q. in Deut. . .–: Q. in Num. .6: Q. in Iud. .: Intro. p. xlvii .6: Intro. p. xlvii; Q. in Num. .: Q. in Num.
Index scripturisticus . (LXX): Q. in Num. 6 n. .: Q. in Gen. ; Q. in Num. 6 n. ; Q. in Deut. . . (LXX): Q. in Num. 6 n. .–: Q. in Deut. . .: Q. in Num. .–: Q. in Num. .–: Q. in Deut. .; Q. in Ios. .: Q. in Num. .: Q. in Ios. n. : Q. in Num. n. .–: Q. in Num. .: Q. in Num. .: Q. in Num. .–6: Q. in Gen. .; Q. in Num. .: Q. in Num. .: Q. in Num. 6: Q. in Deut. . 6.f.: Q. in Num. 6.–: Q. in Num. 6.: Q. in Num. 6.: Q. in Num. 6.: Q. in Num. 6.6f.: Q. in Num. 6.–: Q. in Num. 6.: Q. in Num. 6.f.: Q. in Num. (Q.) 6.: Q. in Num. . 6.–: Q. in Deut. . .: Q. in Num. . .f.: Q. in Ex. 6. .–: Q. in Iud. 6 .: Q. in Num. . .f.: Q. in Num. . .f.: Q. in Num. . .6: Q. in Num. . .f.: Q. in Num. . .: Q. in Num. . .–: Q. in Num. . .–: Q. in Deut. , n. .–: Q. in Ios. .
.: Q. in Num. . : Q. in Num. .–: Q. in Gen. 6 .–: Q. in Num. n. .: Q. in Num. .: Q. in Num. .: Q. in Num. .6: Q. in Num. .: Q. in Num. .–: Q. in Num. .: Q. in Iud. .6: Q. in Num. 6 .: Q. in Num. 6 .: Q. in Num. .: Q. in Num. 6 : Q. in Num. n. ; Q. in Deut. n. , n. .: Q. in Num. .f.: Q. in Deut. . .–: Q. in Num. .–: Q. in Ex. n. .: Q. in Num. n. .–: Q. in Num. .: Q. in Num. , n. .: Q. in Num. .–: Q. in Deut. . c. n. (filikw`n) : Q. in Deut. n. .–: Q. in Num. .f.: Q. in Leu. . .: Q. in Gen. –: Intro. p. xxxix .: Q. in Num. .: Q. in Num. .: Q. in Num. .: Q. in Num. .f.: Q. in Num. .–: Intro. p. xlix .–: Q. in Num. .–: Q. in Num. . . (LXX): Q. in Num. , n. .: Q. in Num. .f.: Q. in Num. .: Q. in Num.
.: Q. in Num. .: Q. in Num. .: Q. in Num. .: Q. in Num. .: Q. in Num. , n. .: Q. in Num. .f.: Q. in Num. .: Q. in Num. (Q.) .: Q. in Num. . .: Q. in Num. ., n. .–: Q. in Num. .: Q. in Num. . .: Q. in Num. ., n. .–: Q. in Deut. 6 .–: Q. in Gen. . .: Q. in Num. . .6–: Q. in Ios. . .6–: Q. in Num. n. .: Q. in Num. . 6: Q. in Num. 6 n. 6.f.: Q. in Num. ; Q. in Deut. . 6.: Q. in Gen. ., n. 6.: Q. in Num. 6.: Q. in Num. 6 .–: Q. in Num. .: Q. in Num. .–: Q. in Num. .–: Q. in Deut. . f.: Q. in Num. .f.: Q. in Num. .–: Q. in Num. .6–: Q. in Num. : Q. in Num. n. .f.: Q. in Num. . .: Q. in Num. .: Q. in Ios. 6 .: Q. in Num. .: Q. in Ex. ; Q. in Deut. .: Q. in Num. 6 n. .: Q. in Num. 6 n.
Index scripturisticus .–: Q. in Deut. n. .–: Q. in Gen. . .: Q. in Iud. .–: Q. in Num. .: Q. in Num. n. .: Q. in Num. , n. 6.–: Q. in Num. , n. Deuteronomy .–: Q. in Deut. . .: Q. in Deut. . c. n. .f.: Q. in Deut. . .6–: Q. in Deut. . .–: Q. in Deut. . .–: Q. in Deut. . .–6: Q. in Deut. . .6: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .–: Q. in Deut. . .: Q. in Deut. . .–: Q. in Deut. . .: Q. in Gen. .: Intro. p. xxviii; Q. in Ios. , n. .f.: Q. in Deut. . .: Q. in Gen. .–.: Q. in Deut. . .: Q. in Gen. ; Q. in Deut. . .: Q. in Iud. , n. .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .f.: Q. in Deut. . .: Q. in Deut. . .6–: Q. in Deut. . .: Q. in Deut. . .–: Q. in Deut. . .–: Q. in Deut. n. .f.: Q. in Deut. . .–6: Q. in Deut. . .: Q. in Deut. . .–: Q. in Deut. .
.: Q. in Deut. . .: Q. in Deut. . c. n. (hJmw`n.......uJma`~) .f.: Q. in Deut. ., n. .–: Q. in Deut. . .: Q. in Ex. ; Q. in Deut. ., n. 6 .: Q. in Deut. . 6.: Intro. pp. xlviif., n. ; Q. in Deut. , n. 6.: Q. in Deut. 6.: Q. in Ios. 6.: Q. in Deut. 6.f.: Q. in Deut. 6.6: Q. in Deut. , n. 6.–: Q. in Ex. . 6.–: Q. in Deut. n. .: Q. in Ios. .–6: Q. in Ios. n. , .: Q. in Deut. 6 .: Q. in Deut. .f.: Q. in Deut. 6 .: Q. in Deut. .–6: Q. in Deut. 6 .f.: Q. in Ex. . .: Q. in Deut. , 6 n. .–6: Q. in Deut. .f.: Q. in Deut. 6 .: Q. in Gen. ; Q. in Deut. . .: Q. in Ex. .f.: Q. in Deut. . .: Q. in Deut. . .6–: Q. in Deut. . .: Q. in Ex. 66; Q. in Deut. . .: Q. in Deut. . .f.: Q. in Deut. . .6: Q. in Deut. . .: Q. in Deut. .f.: Q. in Ios. . .: Q. in Deut. n. .: Intro. p. xl; Q. in Deut. , n. .: Q. in Deut. , nn. f.
.f.: Q. in Ex. , n. ; Q. in Deut. .: Q. in Deut. .: Q. in Deut. n. , .–: Q. in Deut. n. .: Q. in Deut. .–: Q. in Deut. .: Intro. p. xl .–: Q. in Deut. .f.: Q. in Deut. .–: Q. in Deut. .: Q. in Deut. .6–: Q. in Deut. .: Q. in Deut. (Q.), n. .: Q. in Ex. 6 n. .f.: Q. in Deut. . .–6: Q. in Deut. n. .–: Q. in Deut. n. .–6: Q. in Deut. , n. .–: Q. in Deut. . .–: Q. in Deut. n. .f.: Q. in Deut. ., n. .: Q. in Deut. 6.: Q. in Deut. 6.6f.: Q. in Iud. . 6.: Q. in Deut. .f.: Q. in Deut. .f.: Q. in Deut. .6: Q. in Deut. . (LXX): Q. in Deut. n. .f.: Q. in Iud. .6f.: Q. in Ios. n. .: Q. in Iud. , n. .f.: Q. in Ios. .–: Q. in Ios. n. , .–: Q. in Deut. .: Q. in Deut. .: Q. in Gen. .–: Q. in Deut.
Index scripturisticus .6f.: Q. in Ex. 6; Q. in Deut. .: Q. in Deut. .: Q. in Deut. .f.: Q. in Deut. .: Q. in Deut. .: Q. in Deut. .: Q. in Deut. .: Q. in Gen. ; Q. in Deut. 6 .f.: Q. in Deut. 6 .: Q. in Deut. . (LXX): Q. in Deut. , n. .: Q. in Deut. .: Q. in Deut. .: Q. in Deut. .: Q. in Deut. .6: Q. in Ex. ., n. ; Q. in Deut. .–: Q. in Leu. , n. .f.: Q. in Deut. .: Q. in Deut. .: Q. in Leu. .; Q. in Deut. , n. .f.: Q. in Ruth . .: Q. in Deut. .–: Q. in Deut. 6.–: Q. in Deut. n. 6.: Q. in Deut. , n. , , n. f.: Intro. p. xxxix .: Q. in Deut. .–: Q. in Deut. .–: Q. in Deut. .–.6: Q. in Deut. (Q.) .f.: Q. in Deut. . .: Q. in Deut. . .–6: Q. in Deut. . .6: Q. in Deut. . .: Q. in Deut. . : Q. in Deut. 6 n. .–: Q. in Deut. . .–: Q. in Deut. 6 .: Q. in Deut. .
.: Q. in Deut. . .–: Q. in Deut. . .–6: Q. in Ex. ; Q. in Deut. 6 .: Q. in Deut. . .f.: Q. in Deut. . .f.: Q. in Deut. . .: Q. in Deut. . . (LXX var.): Q. in Deut. . .6: Q. in Deut. . .6: Q. in Deut. n. .: Q. in Deut. .: Q. in Deut. (Q.), . .f.: Q. in Deut. . . (LXX var.): Q. in Deut. n. .: Q. in Deut. (Q.) .–: Q. in Deut. . .: Q. in Deut. . .–: Q. in Deut. . .–: Q. in Deut. . .–: Q. in Deut. . .–: Q. in Deut. n. .: Q. in Deut. n. . (LXX): Q. in Ios. n. .f.: Q. in Ios. .–: Q. in Deut. .: Q. in Deut. .: Q. in Deut. n. .: Q. in Gen. , n. ; Q. in Num. n. .: Q. in Deut. , n. .: Q. in Gen. . .: Q. in Num. . . (LXX): Intro. p. xlix; Q. in Deut. (Q.), ., nn. and .–: Q. in Deut. : Intro. p. xxxvii; Q. in Deut. n. .: Q. in Deut. ., . c. n., n.
.: Q. in Deut. . .: Q. in Deut. . .6: Q. in Deut. . .6–: Q. in Deut. (Q.) .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. n. , (Q.), . .–: Q. in Deut. . .: Q. in Deut. . c. n. .6: Q. in Deut. . .: Q. in Deut. . .f.: Q. in Deut. 6 n. .: Q. in Deut. . .: Q. in Deut. . .: Q. in Deut. . .f.: Q. in Deut. . .: Q. in Deut. : Intro. p. xxxvii; Q. in Deut. 6 n. .–: Q. in Deut. 6 .6: Q. in Deut. Joshua .: Q. in Ios. .f. (LXX var.): Q. in Ios. pf. .: Q. in Ios. . .f.: Q. in Ios. (Q.) .: Q. in Ios. .: Q. in Ios. .: Q. in Ruth . .–: Q. in Ios. . .f.: Q. in Ios. . .–: Q. in Leu. . .f.: Q. in Ex. . .–: Q. in Ios. . .: Q. in Ios. . .: Q. in Ios. . .: Q. in Ios. . .6: Q. in Ios. . .–: Q. in Ios. . .: Q. in Ios. 6
Index scripturisticus .: Q. in Ios. . .: Q. in Ios. . .: Q. in Ios. . (LXX var.): Q. in Ios. , c. n. (perivt eme) .–: Q. in Gen. 6; Q. in Deut. . .–: Q. in Ex. . .: Q. in Ios. n. ; Q. in Iud. . .: Q. in Ios. , n. .: Q. in Ios. . .f.: Q. in Iud. .: Q. in Ios. n. .: Q. in Ios. .: Q. in Ios. 6.f.: Q. in Ios. n. 6.: Q. in Ios. 6.–: Q. in Ios. 6.: Q. in Ios. 6.: Q. in Ios. 6.6: Q. in Ios. .–: Q. in Ios. .: Q. in Ios. .: Q. in Ios. .: Q. in Ios. , n. .–: Q. in Ios. .–: Q. in Num. , n. .–: Q. in Gen. .f.: Q. in Ios. .–: Q. in Ios. .: Q. in Ios. : Q. in Ios. n. .: Q. in Ios. , n. ; Q. in Iud. . .f.: Intro. p. xxxvii; Q. in Ios. .: Intro. p. xli, n. . (LXX var.): Q. in Ios. , n. , c. n. .f.: Q. in Ios. .f.: Q. in Ios. .6f.: Q. in Ios. .–: Q. in Iud. .: Q. in Iud.
. (LXX var.): Q. in Ios. .–: Q. in Iud. . .: Q. in Ios. .: Intro. p. xxviii; Q. in Ios. , n. .f.: Q. in Ios. .: Intro. p. xxviii .: Q. in Ios. ; Q. in Iud. .f.: Q. in Iud. .6: Q. in Ios. 6; Q. in Iud. , n. 6.: Q. in Ios. 6 .f.: Q. in Ios. 6 .: Q. in Iud. .–.: Q. in Ios. 6 .: Q. in Deut. ., n. ; Q. in Ios. .: Q. in Gen. .; Q. in Ios. .–: Q. in Ios. .f.: Q. in Ios. . (LXX): Q. in Ios. 6 .f.: Q. in Gen. . .f.: Q. in Ios. –: Q. in Ios. n. .: Q. in Ios. . .–: Q. in Ios. . . (LXX): Q. in Ios. .–6: Q. in Ios. . .: Q. in Ios. . .f.: Q. in Ios. . .–: Q. in Ios. . .–: Q. in Ios. . .: Q. in Ios. . .: Q. in Ios. . .: Q. in Ios. . .f.: Q. in Ios. . .: Q. in Ios. ., . .–: Q. in Ios. . .: Q. in Ios. . .6–: Q. in Ios. . .f.: Q. in Ios. . .: Q. in Ios. . .6: Intro. n. ; Q. in Ios. .
.: Q. in Ios. .: Q. in Ios. .: Q. in Iud. . . (LXX): Q. in Ios. , n. Judges .–: Q. in Iud. .: Intro. p. xli; Q. in Iud. , n. .: Q. in Iud. .: Q. in Iud. , n. .: Intro. n. ; Q. in Iud. . (LXX): Q. in Iud. c. n. . (LXX B): Intro. p. xxvi; Q. in Iud. , n. .6: Q. in Iud. , n. , , n. , . (LXX): Q. in Iud. , 6 n. .: Q. in Iud. .: Q. in Iud. . .: Q. in Iud. , n. .: Q. in Iud. ., n. .–: Intro. p. lv; Q. in Iud. ., n. .6f.: Q. in Iud. . .: Q. in Ios. c. n. .f.: Q. in Iud. . .: Q. in Iud. . .–: Q. in Iud. . .6: Q. in Iud. . .: Q. in Iud. . .: Q. in Iud. . .: Q. in Ios. n. .f.: Q. in Iud. (Q.) .: Q. in Iud. . .: Q. in Iud. , n. .: Q. in Ios. .: Q. in Iud. .: Q. in Ios. .: Q. in Iud. .f.: Q. in Iud. .: Q. in Iud. n. .: Q. in Iud. , , n.
Index scripturisticus .: Q. in Iud. .: Q. in Iud. .: Q. in Iud. : Intro. p. xxiv .–: Q. in Ios. n. .: Q. in Iud. .: Q. in Iud. .f.: Q. in Iud. .–: Q. in Iud. .6: Q. in Iud. , n. .: Q. in Iud. .f.: Q. in Iud. n. .: Q. in Iud. 6.: Q. in Iud. 6.–: Q. in Iud. 6.: Q. in Iud. 6. (LXX B): Q. in Iud. , 6.: Q. in Iud. 6.6: Q. in Iud. 6.–: Q. in Iud. 6.f.: Q. in Iud. 6.6–: Q. in Iud. .: Q. in Iud. .: Q. in Iud. 6 .f.: Q. in Iud. 6 n. .–: Q. in Iud. 6 .: Q. in Iud. 6 .: Q. in Iud. 6 .: Q. in Iud. .–: Q. in Iud. .: Q. in Iud. .6: Q. in Iud. .–: Q. in Iud. .f.: Q. in Iud. .f.: Q. in Iud. .f.: Q. in Iud. .f.: Q. in Iud. . .–: Q. in Iud. . .6: Q. in Iud. . .: Q. in Iud. (Q.) .–6: Q. in Iud. .–6: Intro. p. xxvi .6: Q. in Iud. , n. .: Q. in Gen. . .6: Q. in Iud. . .: Q. in Iud.
.6: Q. in Iud. .f.: Q. in Iud. .: Q. in Iud. .: Q. in Iud. .: Q. in Iud. .: Q. in Iud. .f.: Q. in Iud. .: Q. in Iud. n. 6.–: Q. in Iud. 6.: Q. in Iud. 6.–: Q. in Iud. , n. 6.: Q. in Gen. . –: Q. in Iud. n. f.: Q. in Iud. . .: Q. in Iud. f. .: Q. in Iud. , c. n. (qerafivn, l. ), n. .6: Q. in Iud. .: Q. in Iud. .–: Q. in Iud. .–: Q. in Deut. ., n. ; Q. in Iud. 6 .: Intro. p. xxxvi; Q. in Iud. .: Q. in Ios. 6 n. .f. (LXX var.): Q. in Iud. : Q. in Iud. ., n. .–: Q. in Gen. . .–: Q. in Iud. . .–: Intro. p. xxxvii .–: Q. in Gen. . .: Q. in Iud. . .–: Q. in Iud. . .f.: Q. in Iud. (Q.), . .f.: Q. in Iud. (Q.), . .6: Q. in Iud. . .6–: Q. in Ex. 6. . (LXX var.): Q. in Iud. . .: Q. in Iud. . .6f.: Q. in Iud. . .: Q. in Iud. .: Q. in Iud.
.: Q. in Gen. .; Q. in Iud. .–: Q. in Iud. .–: Q. in Gen. . .f.: Q. in Iud. Ruth .: Q. in Ruth . .–: Q. in Ruth . .6f.: Q. in Ruth . .: Q. in Ruth . .–6: Q. in Ruth . .: Q. in Ruth . .f.: Q. in Ruth . .: Q. in Ruth . .: Q. in Ruth . .: Q. in Ruth . .f.: Q. in Ruth n. .: Q. in Ruth ., . .: Q. in Ruth . .: Q. in Ruth (Q.), . .6–: Q. in Ruth . .: Q. in Ruth (Q.) .: Q. in Ruth . .f.: Q. in Ruth . .f.: Q. in Ruth . .–: Q. in Ruth n. .–: Q. in Ruth . .f.: Q. in Ruth . .: Q. in Ruth . .: Q. in Ruth . .6–: Q. in Ruth . .f.: Q. in Ruth . .: Q. in Ruth . .f. (LXX var.): Q. in Ruth . .f.: Q. in Ruth . .–: Q. in Ruth . .–: Q. in Ex. 6; Q. in Ex. 6 n. .–: Intro. n. ; Q. in Ruth n. Samuel .: Q. in Ex. 6. .: Q. in Ex. . .: Q. in Num. .
Index scripturisticus .: Q. in Ex. 6. .: Q. in Ex. .; Q. in Iud. .f.: Q. in Ex. 6 n. . (LXX var.): Q. in Ex. .; Q. in Iud. n. . (LXX var.): Q. in Gen. ., 6.6–: Q. in Gen. .: Q. in Gen. .: Q. in Ex. 6. Samuel .: Intro. n. ; Q. in Ios. n. .: Q. in Num. n. .6–: Intro. p. xli; Q. in Iud. , n. .: Q. in Ex. 6. .: Q. in Ex. .6: Q. in Ex. : Q. in Ruth . .f.: Q. in Gen. . .: Q. in Gen. ., n. Kings .: Q. in Ex. 6. 6f.: Q. in Deut. . .: Q. in Ex. 6. .f.: Q. in Deut. . . (LXX): Q. in Ios. n. .: Q. in Num. . .–: Q. in Ex. .: Q. in Gen. 6.: Q. in Ios. .f.: Q. in Ex. .: Q. in Ex. Kings .: Q. in Iud. 6 .: Q. in Iud. 6 .–: Q. in Leu. .: Q. in Gen. , n. .6: Q. in Gen. . .–6: Q. in Leu.
Chronicles .: Q. in Iud. 6 6.: Q. in Gen. Chronicles .: Q. in Num. n. .: Q. in Ios. n. .: Q. in Ios. . .: Q. in Iud. 6.: Q. in Leu. . Tobit .6–: Q. in Deut. n. 6.: Q. in Num. n. .–: Q. in Num. n. Maccabees .f.: Q. in Leu. .6–: Q. in Leu. n. Job .: Q. in Gen. .: Q. in Gen. . .f.: Q. in Num. .: Q. in Gen. (Q.), . .: Q. in Num. , n. Psalms .: Q. in Gen. n. .: Q. in Num. .: Q. in Deut. n. . (LXX): Q. in Gen. n. .: Q. in Ios. c. n. 6. (LXX): Q. in Ex. c. n. .f. (LXX): Q. in Ex. 6 n. .f.: Q. in Num. .6f.: Q. in Deut. 6.6: Q. in Gen. .: Q. in Ex. . .: Q. in Ex. . .: Q. in Ex. .: Q. in Num. .: Q. in Ios. n.
.: Q. in Gen. . .: Q. in Gen. n. 66.f.: Q. in Deut. 6.f.: Q. in Leu. . .6: Q. in Gen. , n. .f.: Q. in Gen. .: Q. in Ex. .f.: Q. in Num. .: Q. in Num. n. .: Q. in Gen. . .: Q. in Num. .: Q. in Gen. , 6 n. .f.: Q. in Ex. : Q. in Ex. n. .: Intro. p. xxv; Q. in Gen. .; Q. in Ex. n. .–: Q. in Ex. .f.: Q. in Gen. . .6: Q. in Gen. . .6f.: Q. in Ex. .: Q. in Num. . (LXX): Q. in Ex. , 6 n. .: Q. in Gen. ., .: Q. in Gen. n. .: Q. in Gen. .: Q. in Gen. , .: Q. in Leu. . .: Q. in Gen. c. n., . .–: Q. in Gen. . .: Q. in Gen. . .6f.: Q. in Gen. . (LXX): Q. in Num. n. . (LXX): Q. in Num. n. 6.: Q. in Ex. 6.: Q. in Num. ., n. 6.f.: Q. in Num. , n. 6.f.: Q. in Gen. . 6.f.: Q. in Gen. ; Q. in Iud. . .: Q. in Num.
Index scripturisticus .f. (LXX): Q. in Ex. n. . (LXX): Q. in Gen. n. .: Q. in Gen. .6: Q. in Gen. .; Q. in Ex. .; Q. in Num. .: Q. in Gen. . .: Q. in Leu. . 6.: Q. in Ex. , n. .f.: Q. in Gen. . .: Q. in Num. 6.f.: Q. in Gen. .: Q. in Gen. .: Q. in Gen. .: Q. in Gen. ., n. .: Q. in Gen. Proverbs .: Q. in Leu. ., . c. n. Song of Songs .: Q. in Num. n. Wisdom of Solomon 6.6: Q. in Deut. .: Q. in Ex. ., 6 n. Isaiah .: Q. in Deut. .: Q. in Gen. . .: Q. in Ex. . .: Q. in Gen. . 6.: Intro. nn. , 6.: Q. in Gen. n. 6.: Q. in Deut. . .: Q. in Num. ; Q. in Deut. . .: Q. in Num. .: Q. in Iud. .6: Q. in Gen. ; Q. in Ex. .: Q. in Gen. . .: Q. in Ex. n. . (LXX var.): Q. in Gen.
.: Intro. n. . (LXX var.): Q. in Gen. , n. .6: Q. in Leu. . .: Q. in Ios. . .: Q. in Ios. . .6f.: Q. in Ios. . .: Q. in Gen. . (LXX var.): Q. in Gen. . .: Q. in Ios. . .: Q. in Num. n. .: Q. in Gen. . .: Q. in Gen. . .: Q. in Ex. .: Q. in Num. .: Q. in Num. .: Q. in Num. , .: Q. in Gen. 6.: Q. in Num. n. 6. (LXX var.): Q. in Gen. . Jeremiah .: Q. in Num. . (LXX var.): Q. in Deut. , n. .: Q. in Gen. . . (LXX): Q. in Ex. . (LXX var.): Q. in Ex. .: Q. in Deut. .: Q. in Gen. .: Q. in Leu. . .: Q. in Iud. . .f.: Q. in Gen. 6; Q. in Ex. .6: Q. in Deut. . 6.6: Q. in Deut. n. .: Q. in Ex. , n. .: Q. in Ex. : Q. in Iud. 6, 6 . (LXX): Q. in Ex. ., n. . (LXX): Q. in Iud. . .: Q. in Deut. n.
: Q. in Leu. . .–: Q. in Leu. . Ezekiel .: Q. in Gen. n. .6: Q. in Gen. n. .: Q. in Ex. ., 6.6f.: Q. in Leu. . 6.: Q. in Gen. ; Q. in Iud. . 6.: Q. in Gen. ; Q. in Iud. . 6.: Q. in Ex. ; n. .f. (LXX var.): Q. in Ios. . : Intro. p. xlii .f.: Q. in Ex. . .–: Q. in Ex. n. .: Q. in Ex. . .f.: Q. in Ex. c. n. .: Q. in Ex. 6 c. n. .–: Q. in Gen. 6.–: Q. in Num. 6.: Q. in Num. 6.–: Q. in Num. Daniel .f.: Q. in Num. ., n. .f. (LXX): Q. in Gen. , n. .6 (LXX): Q. in Gen. .f. (LXX): Q. in Gen. . 6.: Q. in Gen. . .: Q. in Gen. .: Q. in Gen. ; Q. in Num. n. .: Q. in Gen. .: Q. in Gen. .: Q. in Num. Hosea .: Q. in Ios. .: Q. in Deut. .: Q. in Leu. ., .: Q. in Ex.
Index scripturisticus Amos .: Q. in Gen. .f.: Q. in Leu. n. .f. (LXX var.): Q. in Leu.
Habakkuk .: Q. in Num. ., n.
6.: Q. in Num. , n. , .: Q. in Leu. n. Malachi . (LXX var.): Q. in Num. ,
Micah .–: Q. in Ex. c. n.
Zechariah .: Q. in Num. n. .: Q. in Ex. 6 n. .: Q. in Ex. .
Matthew .: Q. in Gen. , .–6: Q. in Ruth n. .: Q. in Gen. ; Q. in Ruth . .–: Intro. n. .–6: Q. in Ruth . .: Intro. p. xxxvi .f.: Q. in Ruth . .: Q. in Deut. .6: Q. in Num. .–: Q. in Num. .6: Q. in Num. .: Q. in Gen. ; Q. in Ios. . .6f.: Q. in Deut. .: Q. in Deut. n. .: Q. in Deut. . .: Q. in Deut. . .6: Q. in Leu. .; Q. in Num. , ; Q. in Deut. . .f.: Q. in Ex. .: Q. in Ex. .: Q. in Leu. . .: Q. in Gen. . .: Q. in Gen. . .: Q. in Gen. . .–: Q. in Leu. n. 6.: Q. in Deut. .: Q. in Leu. . .f.: Q. in Iud. .: Q. in Ios.
.6f.: Intro. p. lv; Q. in Deut. . .: Q. in Ex. .: Q. in Num. 6 . (NT var.): Q. in Num. 6, 6 n. .f.: Q. in Ios. pf. .: Q. in Ios. .–: Q. in Deut. . .: Q. in Leu. . .: Q. in Num. . .: Q. in Num. .–: Pf. .: Q. in Deut. . . (NT var.): Q. in Deut. .: Q. in Num. .f.: Q. in Gen. , n. .: Q. in Leu. . .–: Q. in Deut. . 6.6: Q. in Ex. ., n. , , n. .–: Q. in Num. , n. .6: Q. in Num. . (NT var.): Q. in Gen. , n. , . .: Q. in Gen. . .: Q. in Gen. . .6f.: Q. in Gen. . .: Q. in Deut. . .: Q. in Num. .: Q. in Gen. .
.: Q. in Leu. . .–: Q. in Deut. . .: Q. in Leu. . .–: Q. in Leu. . .: Q. in Ex. . .: Q. in Leu. . .: Q. in Gen. 6.: Q. in Ex. . 6.: Q. in Gen. . .: Q. in Leu. .; Q. in Ios. .: Q. in Leu. . .: Q. in Gen. . Mark .6–: Q. in Ex. ; Q. in Iud. 6 .: Q. in Ex. ; Q. in Iud. 6 .: Q. in Gen. . .6: Q. in Gen. . .: Q. in Ex. ., .–6: Q. in Ex. n. Luke .–: Q. in Leu. . .–: Q. in Leu. n. .: Q. in Ex. n. .6: Q. in Ex. .6–: Q. in Deut. . .: Q. in Ios. c. n. .: Q. in Leu. . .f.: Q. in Gen. . .: Q. in Deut. .
Index scripturisticus .: Q. in Leu. n. .: Q. in Ex. . .–: Intro. n. .f.: Q. in Ex. .: Q. in Ex. . 6.6: Q. in Num. 6 n. .: Q. in Gen. . .: Q. in Gen. ; Q. in Ios. .: Q. in Num. . .: Q. in Ex. n. .: Q. in Ex. . .: Q. in Ex. ; Q. in Deut. .: Q. in Ex. .; Q. in Iud. 6.: Q. in Deut. ; Q. in Ios. pf. .f.: Q. in Leu. .: Q. in Gen. . .: Q. in Gen. . .: Q. in Gen. . .: Q. in Deut. . .: Q. in Deut. . John .: Q. in Ex. .: Q. in Leu. .; Q. in Num. .: Q. in Gen. . .–: Q. in Gen. .: Q. in Num. .–: Q. in Num. n. .f.: Q. in Leu. . .: Q. in Gen. .: Q. in Gen. . .–: Q. in Ios. n. .6: Q. in Ios. 6.–: Q. in Ios. n. 6.: Q. in Ex. . 6.f.: Q. in Ios. n. 6.f.: Q. in Ios. n. .: Q. in Gen. , . .: Q. in Ex. ., n. .6: Q. in Ios. .: Q. in Deut. .
.: Q. in Ex. n. .: Q. in Deut. .: Q. in Gen. ; Q. in Ex. .: Q. in Ios. . .: Q. in Gen. . .: Q. in Num. .: Q. in Num. 6 Acts .: Q. in Deut. . .–6: Q. in Num. 6 .–: Q. in Num. . (NT var.): Q. in Ios. .: Q. in Gen. . .: Q. in Gen. . .f.: Q. in Deut. . .–6: Q. in Deut. . .: Q. in Gen. . .: Q. in Ex. . .–6: Q. in Deut. . .f.: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .: Q. in Leu. . .–: Q. in Num. , .: Q. in Deut. . 6.6: Q. in Leu. .: Q. in Ex. ; Q. in Iud. 6 .: Q. in Leu. . .: Q. in Gen. . .f.: Q. in Num. . .: Q. in Deut. . .–: Q. in Gen. . Romans .6: Q. in Deut. ., n. .: Q. in Deut. ., n. f.: Q. in Gen. 6 n. .: Q. in Iud. . .–6: Q. in Iud. . .–6: Q. in Ex. ., .: Q. in Ios.
.: Q. in Ex. 6 n. .–: Q. in Gen. 66 .f.: Q. in Ios. c. n. .: Q. in Gen. n. .: Q. in Ex. 6 c. n.; Q. in Deut. .: Q. in Gen. 6.: Q. in Gen. , n. .–: Q. in Ex. .: Q. in Num. .: Q. in Gen. .: Q. in Gen. .: Q. in Ios. . .f.: Q. in Ex. ., n. .: Q. in Ios. pf. .f.: Q. in Deut. . .: Q. in Ios. .: Q. in Ios. .: Q. in Num. . .: Q. in Num. . (NT var.): Q. in Ios. Corinthians .: Q. in Gen. .: Q. in Gen. .f.: Q. in Gen. , . .: Q. in Deut. 6 .: Q. in Ios. . .: Q. in Gen. . .: Q. in Ex. .f.: Q. in Ex. . .–: Q. in Leu. , 6 n. .: Q. in Leu. f. 6.f.: Q. in Ios. . 6.: Q. in Ios. . .f.: Q. in Num. n. .f.: Q. in Deut. n. .f. (NT var.): Q. in Leu. . .: Q. in Leu. .6; Q. in Num. . .: Q. in Ex. . .: Intro. p. xliv; Q. in Ex. .–: Q. in Ex. n.
Index scripturisticus .: Intro. p. xliv; Q. in Ex. , ; Q. in Ios. .: Intro. p. xlv; Q. in Ios. pf. .: Q. in Leu. , c. n. .: Q. in Gen. . .: Q. in Gen. ., n. .: Q. in Num. .: Q. in Num. .: Q. in Ios. .: Intro. n. 66 Corinthians .: Q. in Ex. .f.: Q. in Gen. .: Q. in Ex. , c. n.; Q. in Deut. ; Q. in Ios. pf. .6: Q. in Ex. .: Q. in Ex. .: Q. in Num. , , 6.: Q. in Leu. .: Q. in Leu. . .: Q. in Leu. .: Q. in Deut. Galatians .f.: Q. in Num. .: Q. in Ex. .: Q. in Gen. .6: Q. in Iud. .: Q. in Gen. . .: Q. in Iud. .: Q. in Ios. c. n., n. .f.: Q. in Ios. .: Q. in Ios. . .: Q. in Num. . .–: Q. in Ios. pf. .: Intro. p. xlv; Q. in Gen. n. ; Q. in Ios. pf. n. .: Q. in Gen.
Ephesians .: Q. in Num. .: Q. in Num. . .: Q. in Ios. . .: Q. in Ios. . 6.6f.: Q. in Leu. . Philippians .: Q. in Ios. . .: Q. in Leu. . .–: Q. in Gen. Colossians .: Q. in Ios. .: Intro. n. ; Q. in Num. n. .6 (NT var.): Q. in Leu. . Thessalonians .f. (NT var.): Q. in Deut. . Thessalonians .6: Q. in Leu. f., 6 n. Timothy .f.: Q. in Gen. .: Q. in Ex. . .: Q. in Leu. .6: Intro. n. 6 .: Q. in Leu. .: Q. in Leu. .6: Q. in Gen. , n. .: Q. in Deut. n. .: Q. in Leu. Timothy .: Q. in Gen. . .f.: Q. in Ex. . Titus .: Q. in Deut. ; Q. in Ios. .
Hebrews .: Q. in Gen. ., ., .: Q. in Gen. .: Q. in Ios. .: Q. in Ios. , n. .: Q. in Num. . .: Q. in Ios. c. n. .: Q. in Deut. 6 6: Q. in Ex. 6 n. 6.f.: Q. in Ex. . .: Q. in Gen. 6 .: Q. in Gen. .f.: Q. in Gen. 6 n. .: Q. in Num. .: Q. in Gen. ; Q. in Deut. . : Q. in Ex. 6 n. .: Q. in Ex. 6. .–: Q. in Num. .: Q. in Leu. . .: Q. in Leu. . .: Q. in Ex. . .: Q. in Leu. ., n. .: Q. in Num. . .: Q. in Deut. . .: Q. in Gen. .: Q. in Leu. , n. .: Q. in Ex. ; Q. in Num. Peter .: Q. in Num. , , John .: Q. in Num. , Revelation .–: Q. in Num. n.
GENERAL INDEX
In both the General Index and the Index of Modern Authors, the order of reference is ) to the introductions, cited by page then footnote number; ) to the Quaest. in oct., cited by question or question and subsection; ) to the critical and explanatory notes on the questions. References to the text and footnotes of R.C. Hill’s “Introduction to Theodoret’s Life and Works” precede those to the text and footnotes of J.F.P.’s “Introduction to the Greek Text”; in both the General Index and the Index of Modern Authors, an asterisk marks references to the pages and notes of J.F.P.’s essay. In order to prevent confusion between the numbers of questions and subsections of questions on the one hand and those of the critical and explanatory notes on the other, we have adopted the following conventions. References to noncontiguous explanatory notes are joined by “and.” Thus, under the heading “Feasts and Festivals: Passover,” the sequence “Q. in Ex. , nn. f. and f., , ” makes reference first to Q. on Ex, then to notes one, two, four and five on the translation of Q. , and then to Q. (i.e., not to explanatory note on Q. ). The abbreviation c. n. sets off references to notes on the Greek text. In the General Index, the more complex articles are subdivided. In these, there is usually a collection of general references followed by one or more subheadings, which may be further divided. Capital letters set off the lemmata and those first subheadings that are themselves subdivided or followed by cross-references. The first and subsequent subheadings are arranged by a variety of criteria: alphabetical, chronological, logical. In the effort to facilitate reference we have had to sacrifice complete consistency of presentation. In cross-references, a colon divides a main-, from a sub-, heading, and a semicolon items listed under separate lemmata. Thus, under “Animals / Irrational Beasts,” the cross-references “Ritual Purity and Impurity: clean vs. unclean animals; Sacrifice: Animal Sacrifices” direct the reader to one subheading below the lemma “Ritual Purity and Impurity” and to another under “Sacrifice.”
Aaron: Q. in Gen. Aaron and Miriam rebel against Moses: Q. in Num. ., angers God at Meribah: Q. in Num. representative of the priesthood, the priestly tribe: Q. in Ex. ,
n. , ., ., n. ; Q. in Leu. , n. , n. , ., .; Q. in Num. , , n. , .; Q. in Deut. .; Q. in Ios. .; Q. in Iud. , . Aaron’s rod: Q. in Ex. .; Q. in Num. .
General Index Aaron: Q. in Gen. (cont.) responsible for the fashioning of the golden calf: Q. in Ex. ., ; Q. in Deut. . subservience to Moses: Q. in Gen. ; Q. in Ex. , n. Abel: Q. in Gen. f., , , etymology of the name: Q. in Gen. Abimelech (of Gerar): Intro. p. xxx; Q. in Gen. , n. , ; Q. in Deut. Abimelech (son of Gideon): Q. in Iud. Abraham: Q. in Gen. , , –, , , .; Q. in Deut. ; Q. in Ios. pf. called by God: Q. in Gen. , .; Q. in Ios. . blessed by God: Q. in Gen. ., , , , .; Q. in Ex. .; Q. in Num. receives covenant: Intro. p. xxix; Q. in Gen. , ; Q. in Ex. , , n. , ; Q. in Leu. .; Q. in Ios. entertains angels: Intro. p. xxxviii; Q. in Gen. ; Q. in Iud. . tested by God: Intro. p. xxxiv; Q. in Gen. , ; Q. in Iud. . defended against various charges: deceives Abimelech: Intro. p. xxx, n. ; Q. in Gen. harsh to Hagar and Ishmael: Intro. pp. xxx, xxxiv; Q. in Gen. keeps a concubine: Q. in Gen. lacks faith: Q. in Gen. an exemplary man: Q. in Gen. , ., , f.; Q. in Iud. . Achan: Q. in Ios. Achor, Valley of: Q. in Ios. Achsah: Intro. p. xxvi, n. ; Q. in Iud. Adam: Q. in Gen. n. , , ., , –, , , ., –, n. , , ., , ; Q. in Ex. , ; Q. in Deut. ; Q. in Iud. ., blessed by God: Intro. p. xlix; Q. in Gen. , .,
his sin: Intro. pp. xxxiv, xlii, xlix; Q. in Gen. , , , .f., n. , f. etymology of the name: Q. in Gen. ; Q. in Num. Aetiology: Intro. pp. xxxvi, xxxviii; Q. in Gen. n. , n. , n. , n. Ahaziah: Q. in Ios. . Ai: Q. in Ios. , n. ; Q. in Iud. . Ainigmata (aijnivgmata): v. Biblical Interpretation, Patristic (Method / Themes) Akkadian: Q. in Ex. n. ; Q. in Leu. n. Akribeia (ajkrivbeia): v. Biblical Interpretation, Patristic (Method / Themes) Alexander of Macedon: Q. in Num. .; v. Macedon / Macedonians Alexandria: v. Biblical Interpretation, Patristic (Schools of Interpretation) Allegory: v. Biblical Interpretation, Patristic (Method / Themes) Almsgiving: Q. in Leu. . Altar of Incense: Q. in Ex. .; Q. in Leu. ., n. Altar of Sacrifice: Q. in Ex. . Amalek / Amalekites: Q. in Gen. ; Q. in Ex. f., n. ; Q. in Deut. type of the devil: Q. in Ex. Ammon / Ammonites: Q. in Gen. , n. ; Q. in Deut. ; Q. in Iud. f., . worshippers of Moloch: Q. in Gen. ; Q. in Leu. n. Amorites: Q. in Gen. , , n. ; Q. in Deut. .f.; Q. in Ios. ., n. , n. , .; Q. in Iud. ; v. Sihon Anak / -im: v. Giants Anastasius Sinaita: Intro. p. lx*; Q. in Ex. n. Angels: Intro. p. xxxviii; Q. in Gen. ., ., ., ., n. , n. , n. ; Q. in Ex. , ; Q. in Leu. .; Q. in Deut. ., nn. f., .; Q. in Iud. creation of: Intro. pp. xxix, xlviii; Q. in Gen. f., nn. f., Cherubim guard the entrance to Paradise: Intro. n. *
General Index angels visit Abraham: Intro. p. xxxviii; Q. in Gen. , n. angel appears to Hagar: Q. in Gen. , angels appear to Jacob: Q. in Gen. , angel wrestles with Jacob: Q. in Gen. , n. angel tries to kill Moses: Q. in Ex. , n. angel appears to Balaam’s ass: Q. in Num. angel appears to Joshua: Q. in Ios. angel appears to Gideon: Q. in Iud. f. angel appears to Manoah: Q. in Iud. . “angel,” the second person of the Trinity: Q. in Gen. ; Q. in Ex. cult of: Intro. p. xlviii, n. ; Q. in Gen. n. ; Q. in Num. n. guardian angels: Q. in Gen. ; Q. in Num. n. v. Gabriel (the archangel); Michael (the archangel); Salvation Animals / Irrational Beasts: Q. in Gen. ., , –, n. , ., , f.; Q. in Ex. , , ; Q. in Num. , n. ; Q. in Deut. n. , n. blood of animal = its soul: Q. in Leu. ; Q. in Deut. v. Ritual Purity and Impurity: clean vs. unclean animals; Sacrifice: Animal Sacrifices Anthropos (a[nqrwpo~): Q. in Gen. n. Antichrist: Q. in Gen. ; v. Dan, Tribe of Antioch: Intro. pp. xix, xxii, lii; v. Bible (Hebrew Scriptures): Ancient Translations: Greek (Septuagint): Antiochene recension; Biblical Interpretation: Patristic (Schools of Interpretation) Apollinaris: Q. in Num. .; v. Heretics, Christian Apollo: v. Phoebus; Delphi; Pagan Deities
Aquila: Intro. p. xxvi, n. ; Q. in Gen. , , n. , , ., , n. , ., n. ; Q. in Ex. ; Q. in Leu. , .; Q. in Deut. ; Q. in Ios. ; Q. in Iud. c. n., Aramaic: Intro. p. xxvi, n. ; Q. in Gen. n. Archangels: v. Angels; Gabriel (the archangel); Michael (the archangel) Arethas of Caesarea: Q. in Gen. c. n. Aristarchus: Intro. n. Aristeas, Letter of: Intro. n. Arius / Arians: Q. in Ex. , n. ; v. Heretics, Christian Ark of the Covenant: Q. in Ex. , , .; Q. in Leu. .; Q. in Num. ., , ., .; Q. in Ios. ., n. ; Q. in Iud. . Ark of Noah: Q. in Gen. ., , ., n. , f. Armenia: Q. in Gen. ; v. Bible (Hebrew Scriptures): Ancient Translations: Armenian Asher (son of Jacob): Q. in Gen. n. Asher, Tribe of: Q. in Gen. .; Q. in Deut. . Assyria / Assyrians: Q. in Gen. ; Q. in Leu. ; Q. in Num. n. ; Q. in Deut. . Astarte: Q. in Iud. ., ; v. Pagan Deities Astrology: Q. in Gen. Athens: Intro. p. lxv*; Q. in Gen. . Augustine: Intro. p. xxxiii Baal: Q. in Ex. n. ; Q. in Deut. ; Q. in Iud. ., , Baal of Peor: Q. in Num. .; n. ; Q. in Deut. . v. Pagan Deities Babylon / Babylonians: Q. in Gen. ; Q. in Leu. , .; Q. in Num. n. ; Q. in Deut. ., n. ; Q. in Ios. .; v. Tower of Babel Babylonian Exile: v. Exile, Babylonian Balaam: Intro. pp. xxxix, xlix; Q. in Num. –, , n. ; Q. in Deut. n. ; Q. in Ios. .
General Index Balaam: Intro. (cont.) tries to curse Israel: Q. in Num. forced to bless Israel: Q. in Num. ; Q. in Ios. . Balak: Q. in Num. ; Q. in Ios. . Baptism: v. Sacraments Barak: Q. in Iud. Basil of Caesarea: Intro. p. xxx; Q. in Ex. . c. n. Bathsheba: Q. in Ruth , n. Benjamin (son of Jacob): Q. in Gen. , , ; Q. in Deut. . Benjamin, Tribe of: Q. in Ios. . possessed Jerusalem and Temple: Q. in Deut. ., n. ; Q. in Ios. , . rape committed by the Benjaminites of Gibeah: Q. in Iud. n. defeated by other tribes: Q. in Gen. .; Q. in Iud. Bethel: Intro. p. xliii; Q. in Gen. , n. ; Q. in Iud. Bethlehem: Q. in Iud. ; Q. in Ruth ., n. Bible (Hebrew Scriptures): Hebrew (Masoretic) text: Intro. pp. xxiv–vi, xxxvii, lii–iv, nn. , , , ; Q. in Gen. n. , n. , n. , n. , n. , nn. f., n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , nn. f., nn. and f.; Q. in Ex. n. , ., n. , n. , n. , n. , ., n. , n. ; Q. in Leu. n. , , n. ; Q. in Num. n. , n. , n. , n. , n. ; Q. in Deut. nn. , , and , n. , n. , n. , ., n. ; Q. in Ios. n. , n. , n. , n. , n. ; Q. in Iud. n. , n. , n. , n. , nn. and , n. , n. , n. , n. , n. , n. Samaritan Pentateuch: Q. in Ex. n.
Ancient Translations: Armenian: Q. in Leu. n. Greek (Septuagint): citations in this volume: Intro. pp. lii–lv, n. history and recensions of: Intro. pp. xxi–xxiv, nn. –, , Antiochene recension: Intro. pp. xxii–iv, xli, lii, nn. , ; Q. in Gen. n. , n. ; Q. in Deut. n. ; Q. in Ios. n. , n. ; Q. in Iud. n. Lucianic recension (Vulgate): Intro. pp. xxiif., n. text of: Intro. pp. xxvi, xlviii, nn. , ; Q. in Gen. n. , n. , n. , n. , nn. f., n. , n. , n. , n. , n. , n. , n. , n. , n. , nn. f., n. , nn. f.; Q. in Ex. n. , n. , n. , n. , n. , n. , n. , n. , ., nn. and –, n. ; Q. in Leu. ., n. , n. , n. , n. ; Q. in Num. n. , n. , n. , n. , n. , n. ; Q. in Deut. nn. , , and , , n. , n. , n. , n. , n. , nn. f.; Q. in Ios. n. , n. , n. , n. , n. ; Q. in Iud. n. , n. , n. , n. , ., n. , n. , n. , n. , n. , n. , n. , n. , n. , n. ; v. Hexapla Latin (Vulgate): Q. in Ex. n. ; Q. in Leu. n. ; Q. in Ios. n.
General Index Syriac: Q. in Gen. ; Q. in Ex. n. Translators, Ancient: v. Aquila; Jerome; Josephus (translator of Hebrew Scriptures); Symmachus; Theodotion Biblical Interpretation, Modern: Source Theory: deuteronomistic historian: Intro. p. xxxix; Q. in Deut. n. elohistic tradition: Q. in Gen. n. , n. priestly tradition: Q. in Gen. n. , n. , n. ; Q. in Num. n. , n. ; Q. in Deut. n. yahwistic tradition: Intro. pp. xxixf., xxxviii; Q. in Gen. n. , n. ; Q. in Deut. n. Biblical Interpretation, Patristic (Method / Themes): ainigmata (aijnivgmata): Intro. pp. xxxii, xlviii; Pf. n. ; Q. in Gen. n. ; Q. in Ex. n. akribeia (ajkrivbeia): Intro. p. xxviii, n. ; Q. in Gen. n. ; Q. in Ex. n. ; Q. in Ios. n. , n. ; Q. in Iud. n. allegory: Intro. pp. xlivf., lf., nn. , f.; Q. in Gen. n. , n. , , n. , n. , ., n. ; Q. in Ex. n. , n. ; Q. in Leu. n. , n. , n. ; Q. in Ios. pf., pf. n. anthropomorphism: Intro. pp. xxvii, xxxviii; Q. in Gen. n. ; Q. in Ex. n. ; Q. in Deut. n. Contradictions in Scripture, Resolution of: Children will / will not suffer for sins of parents: Q. in Ex. ., n. date of Israelite capture of Jerusalem: Intro. p. xli; Q. in Iud. date of Jabin King of Hazor: Q. in Iud.
Judahite was / was not a levite: Q. in Iud. Lawful intercourse does / does not defile: Q. in Leu. , , n. Moses’ father-in-law: Intro. p. xxxiv; Q. in Num. ; Q. in Iud. Ethical, Moralizing Interpretation: Intro. pp. xxixf., xxxv–ix, xliiif., lif.; Q. in Gen. n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Ex. n. ; Q. in Leu. n. , , nn. f., , n. ; Q. in Num. n. , n. ; Q. in Deut. n. ; Q. in Iud. n. , n. ; Q. in Ruth n. , n. ; v. Abraham; Boaz; Gideon; Jacob; Joseph; Joshua; Ruth; Samson Etymological Interpretation: Intro. p. xxvi; Q. in Gen. n. , n. , n. , n. , n. , n. , n. ; Q. in Ex. n. , n. ; Q. in Leu. n. ; Q. in Ios. n. ; v. Abel; Adam; Cain; Feasts and Festivals: Passover; Gilgal; Jubilee; Manna; Noah; Sabbath; Segor Historicity of Old Testament Narrative: Intro. pp. xxif., xxxiv, xxxviii, xliif., xlv, li, nn. , ; Q. in Gen. n. , n. ; Q. in Ios. pf., pf. n. historia (iJstoriva): Intro. nn. , ; Q. in Ios. pf. n. ; Q. in Iud. n. historiographos (iJstoriogravfo~): Intro. p. xxxviii; Q. in Gen. , n. Inspiration of Scripture: Intro. pp. xxvii, xlviii, n. of septuagint translators: Intro. p. li, n. Literal vs. Spiritual Interpretation: letter of Scripture: Q. in
General Index Biblical Interpretation, Patristic (Method / Themes): (cont.) Inspiration of Scripture: (cont.) Intro. p. li, n. Literal vs. Spiritual Interpretation: (cont.) Gen. ; Q. in Ex. ., , literal interpretation of Scripture: Intro. pp. xxxviiif., xli–xliii, xlv, li, n. ; Q. in Ex. n. , n. , n. , n. ; Q. in Deut. n. , n. , .; Q. in Ios. pf. n. , , n. , n. literal vs. spiritual meaning of Scripture (diavnoia vs. gravmma): Intro. p. xxxii; Pf.; Q. in Gen. ; Q. in Ex. .; Q. in Leu. .; Q. in Ios. ; Q. in Ruth . sacramental interpretation: Intro. pp. xxviii, xliii, li; Q. in Gen. , n. ; Q. in Ex. , n. , ., n. ; Q. in Ios. ., n. skopos (skopov~): Intro. p. xxvii, n. ; Q. in Gen. , n. source criticism: Intro. pp. xxxviii–xli, li, n. ; Q. in Gen. n. ; Q. in Deut. n. , n. ; Q. in Ios. n. , , n. , n. ; Q. in Iud. n. , n. , n. , n. symbol, symbolic gesture: Intro. p. xliv; Q. in Gen. , , ; Q. in Ex. ., ., , .f., ., n. , ; Q. in Leu. ., n. , , , .; Q. in Num. ., , ., , n. ; Q. in Deut. .; Q. in Iud. ; Q. in Ruth . synkatabasis (sugkatavbasi~): Intro. p. xxvii, n. ; Q. in Gen. , n.
Typology: Intro. pp. xliv–vii, li, n. ; Q. in Gen. n. ; Q. in Ex. n. , n. , nn. and ; Q. in Leu. n. , n. ; Q. in Num. n. , n. ; Q. in Ios. pf. n. , n. ; Q. in Ruth n. shadow (type) vs. reality: Intro. pp. xlivf.; Q. in Gen. ; Q. in Ex. ; Q. in Leu. .; v. Body: body = reality vs. insubstantial shadow type of the apostles: Q. in Ex. ; Q. in Ios. ., . type of Christ: Intro. pp. xliv–vii; Q. in Ex. , ., , , n. , ; Q. in Leu. .; Q. in Num. ., , n. , , , n. ; Q. in Deut. ; Q. in Ios. pf., pf. n. , , , n. , , , n. type of Christ’s executioners: Q. in Num. type of Christ’s passion: Q. in Leu. .; Q. in Num. type of Christ’s two natures: Q. in Gen. , ; Q. in Leu. , . type of Christian worship: Q. in Ex. .; Q. in Leu. ; Q. in Ios. ., . type of the Church: Q. in Gen. ; Q. in Num. ; Q. in Ios. .f. type of the covenants: Q. in Gen. ; Q. in Ios. pf. type of death: Q. in Leu. . type of demons: Intro. p. xlv; Q. in Ex. type of the devil: Intro. p. xlv; Q. in Ex. , type of the God of the Universe: Q. in Gen.
General Index type of heretics and opponents of the gospel: Q. in Ios. type of the Incarnation: Q. in Leu. . type of Israel: Q. in Gen. , type of Jews and gentiles: Q. in Gen. , n. ; Q. in Num. ; Q. in Ios. , type of John the Baptist: Q. in Ios. . type of royal priesthood: Q. in Gen. , n. ; Q. in Ex. , .; Q. in Num. ; Q. in Ios. .; Q. in Iud. type of the law: Q. in Deut. ; Q. in Ios. pf. type of salvation: Q. in Ex. f. type of sin and the curse: Q. in Num. type of sinful believers and nonbelievers: Q. in Leu. type of spiritual blindness: Q. in Gen. , n. type of spiritual circumcision: Q. in Ios. Biblical Interpretation, Patristic (Schools of Interpretation): Alexandrian: Intro. pp. xlvf., nn. , , ; Q. in Gen. nn. f., n. , n. , n. , n. , n. ; Q. in Ios. pf. n. , n. Antiochene: Intro. pp. xix, xxii, xxvii–xxxii, xlif., xlivf., xlix, lif., nn. , , –, , –, pp. lxvi*, lxviii*; Q. in Gen. n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Ex. n. , n. , n. ; Q. in Leu. n. , n. , nn. f. ; Q. in Num. n. , n. ; Q. in Deut. n. , n. , n. ; Q. in Ios. n. , n. ; Q. in Iud. n.
Bishop / Episcopal Office: Intro. pp. xxviiif. Blessings and Curses: God’s Blessings: of the Sabbath: v. Sabbath of Adam and Eve: v. Adam of Noah: v. Noah of Abraham: v. Abraham of Isaac: v. Isaac of Laban: v. Laban of Jacob: v. Jacob of Tamar: v. Tamar of Hebrew midwives: Q. in Ex. of Moses: v. Moses of Israel (covenant ceremony in the plains of Moab): v. Covenants: God’s Covenants with Mankind: with Israel of Israel (covenant ceremony at Shechem): v. Covenants: God’s Covenants with Mankind: with Israel of Boaz: v. Boaz of Ruth: v. Ruth Christ’s Blessings: beatitudes, the: Q. in Ex. of the Church, the gentiles: v. Christ Human Blessings: Noah blesses his sons: v. Noah Melchizedek blesses Abraham: v. Melchizedek Isaac blesses Jacob: v. Isaac Jacob appropriates Esau’s blessing: v. Jacob Jacob blesses and curses his sons: v. Jacob Jacob blesses Ephraim and Manasseh: v. Jacob levitical blessing: v. Levites God’s Curses: of the serpent: v. Serpent (of Gn ) of Cain: v. Cain of Canaan: v. Canaan
General Index Blessings and Curses: (cont.) God’s Curses: (cont.) of Israel (covenant ceremony in the plains of Moab): v. Covenants: God’s Covenants with Mankind: with Israel of Israel (covenant ceremony at Shechem): v. Covenants: God’s Covenants with Mankind: with Israel of the woman guilty of adultery: Q. in Num. of the rebuilder of Jericho: v. Jericho Human Curses: Jacob’s curse: v. Rebekah of Meroz: Q. in Iud. of God: Q. in Leu. Curse of the Law: Q. in Ex. Boaz: Intro. n. ; Q. in Ruth , n. blessed by God: Q. in Ruth . a model of benevolence: Q. in Ruth . Body / Flesh, Human: Q. in Gen. , , , .; Q. in Leu. n. ; ; Q. in Num. ; Q. in Deut. f.; Q. in Ios. pf., preëxists soul: Q. in Gen. ; Q. in Ex. formed from earth: Q. in Num. created male and female: Q. in Gen. . does not represent “the image of God”: Q. in Gen. ., inert without soul: Q. in Gen. .; Q. in Deut. Material vs. Spiritual Body: Intro. n. bodily humors: Q. in Gen. . resurrection of: Q. in Gen. ., , , .; Q. in Deut. n. sinful: Q. in Gen. .; Q. in Num. , mortal: Q. in Gen. , ., .; Q. in Ex. body = reality vs. insubstantial shadow: Q. in Gen. .
v. Christ: Incarnation of; Human Being; Biblical Interpretation, Patristic (Method / Themes): Typology: shadow (type) vs. reality; Soul Caesar, G. Iulius: Q. in Gen. c. n. (tai`~ oijkodomivai~) Cain: Q. in Gen. ., ., , , n. , , n. , , nn. and , , ; Q. in Leu. ., n. cursed by God: Q. in Gen. . etymology of the name: Q. in Gen. family, lineage of Cain: Q. in Gen. ., . wife of: Q. in Gen. , n. Caleb: Intro. pp. xxvi, xxviii, n. ; Q. in Num. ; Q. in Deut. .; Q. in Ios. , n. ; Q. in Iud. , , n. Canaan (son of Ham): Intro. n. *; Q. in Gen. n. , land of: Q. in Ex. .; Q. in Deut. n. ; Q. in Iud. n. , ., n. Canaanites: Q. in Gen. n. ; Q. in Ex. ; Q. in Leu. ; Q. in Deut. .; Q. in Ios. ; Q. in Iud. f. bearers of curse: Q. in Gen. n. , , ., n. ; Q. in Ios. idolaters: Q. in Gen. ; Q. in Leu. , , n. ; Q. in Ios. Catechism / Catechumenate: Intro. pp. xxi, xxxiv; Q. in Num. n. Census: Q. in Gen. .; Q. in Num. , n. , , ; Q. in Deut. . Chaldeans: Q. in Gen. , , .; Q. in Leu. .; Q. in Ios. . Chalcedon, Council of: Intro. p. xx; Q. in Gen. n. Chemosh: v. Moab / Moabites; Pagan Deities Cherubim: v. Angels Christ: divinity of: Intro. pp. xliv, xlvif.; Q. in Gen. n. , , , .; Q. in Leu. , . Humanity of: Intro. pp. xliv, xlvif.;
General Index Q. in Gen. ., n. , , , .; Q. in Ex. ; Q. in Leu. ; Q. in Num. , n. , , , genealogy of: Intro. pp. xxxvi, xlvi, n. ; Q. in Gen. ; Q. in Ruth ., n. , n. Incarnation of: Intro. pp. xlvii, xlix; Q. in Gen. ., ., , , n. , ; Q. in Ex. , ., ; Q. in Leu. , ., .; Q. in Num. ., . real human body of: Q. in Leu. ; Q. in Num. , kingship of: Q. in Gen. .f.; Q. in Ex. ; Q. in Num. ., n. , ; Q. in Ios. . priesthood of: Q. in Ex. , .; Q. in Num. resurrection of: Q. in Gen. ., .; Q. in Leu. .; Q. in Deut. ., . blesses the Church: Q. in Num. ; Q. in Ios. . blesses the gentiles: Q. in Num. v. Christology; Biblical Interpretation, Patristic (Method / Themes): Synkatabasis (sugkatavbasi~); Salvation: Through Christ Christian Authors, Ancient and Medieval: v. Anastasius Sinaita; Apollinaris; Arethas of Caesarea; Arius / Arians; Augustine; Basil of Caesarea; Chrysostom, John; Clement of Alexandria; Cyril of Alexandria; Didymus the Blind; Diodore of Tarsus; Ebed Jesu; Eunomius; Eusebius of Ancyra; Eusebius of Caesarea; Eusebius of Emesa; Eustathius of Antioch; Eutyches; Gregory of Nazianzus; Gregory of Nyssa; Hippolytus; Jerome; Langton, Stephen; Leo I (bishop of Rome); Lucian of Antioch; Marcion / Marcionites; Nestorius / Nestorians; Origen; Photius; Tertullian; Theodore of Mopsuestia; Theodoret Christianity, Ancient: Anthropology: v. Body / Flesh, Hu-
man; Fall, The; Free Will; Grace; Human Being; Image of God; Soul Ecclesiology: v. Catechism / Catechumenate; Church; Councils, Church; Heresy; Heretics, Christian; Priest / Priesthood: Christian; Sacraments Eschatology: v. Antichrist; Eschatology; Heaven; Hell Ethical Teaching: v. Almsgiving; Marriage: marital strife, second marriage; Sacrifice: Kinds of Sacrifice: holocaust: spiritual holocaust; Sexuality; Sin; Ten Commandments; Virtue Scripture and Scriptural Exegesis: v. Bible (Hebrew Scriptures): Ancient Translations; Biblical Interpretation, Patristic (Method / Themes); Biblical Interpretation, Patristic (Schools of Interpretation) Soteriology: v. Jesus; Christ; Salvation: Through Christ; Virgin Mary, The Theology: v. Christ; Christology; Trinity Worship: v. Liturgy: Christian; Prayer Christology: Intro. pp. xix, xlviif.; Q. in Gen. , n. ; Q. in Ex. n. ; Q. in Leu. .; Q. in Num. Chronicle of Seert: Q. in Ex. n. Chrysostom, John: Intro. pp. xix, xxvii, xxxi, xxxvii, xxxix, nn. , , , , , , ; Pf. n. ; Q. in Gen. n. , nn. f., nn. f., n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , nn. f., n. , n. ; Q. in Ex. n. , n. , n. ; Q. in Leu. n. ; Q. in Num. n. ; Q. in Deut. n. , n. , n. ; Q. in Ios. . Church: Intro. p. xliii; Q. in Gen. , n. , .; Q. in Ex. , .f.; Q. in Leu. ;
General Index Church: (cont.) Q. in Num. .; Q. in Ios. .f.; Q. in Ruth n. Circumcision: Intro. p. xxxv; Q. in Gen. ., , nn. f.; Q. in Ex. , n. , , n. , , ; Q. in Num. ; Q. in Deut. .; Q. in Ios. , f., n. ; Q. in Iud. . sign of faith: Q. in Gen. , n. , . Clean vs. Unclean: v. Ritual Purity and Impurity Clement of Alexandria: Q. in Ex. n. , n. Codex alexandrinus (A): Intro. p. xxiv, nn. f., ; Q. in Ios. c. n., c. n. (perivteme); Q. in Iud. c. n., n. , n. , n. , n. , n. , n. , c. n. (qerafivn) Codex uaticanus (B): Intro. p. xxiv, nn. f., ; Q. in Ios. c. n. (perivteme), c. n.; Q. in Iud. c.n., n. , n. , n. , n. , n. , n. , c.n. (qerafivn) Concubine, The Levite’s: v. Levites: levite whose concubine was raped Constantine I: Q. in Iud. Constantine II: Q. in Iud. Constantinople: Intro. pp. xix, xxii Cornelius (the centurion): Q. in Leu. .; Q. in Num. , ; Q. in Deut. . Corpse: v. Ritual Purity and Impurity Councils, Church: Intro. p. xlviii; v. Chalcedon, Council of; Ephesus, Council of; Robber Council of Ephesus; Trent, Council of Courage (Fortitude): v. Virtue: Cardinal Virtues Covenants: Q. in Deut. , n. , .; Q. in Ios. , .; Q. in Iud. . Abraham’s covenant with Abimelech: Q. in Deut. God’s Covenants with Mankind: with Noah: Q. in Ex. with Abraham: v. Abraham: receives covenant with Isaac: v. Isaac: covenant with God
with Jacob: v. Jacob: covenant with God with Israel: at Mt. Horeb: Q. in Deut. ., n. , , n. in the plains of Moab: Intro. pp. xxxviiif.; Q. in Deut. ., f., n. , , n. , f. at Shechem: Q. in Ios. ., , n. with the priests of Israel (the covenant of salt): Q. in Num. ., n. with the Jews (i.e., the old covenant, the Mosaic Law): Q. in Gen. ; Q. in Ios. pf. Curses: v. Blessings and Curses Cyril of Alexandria: Intro. pp. xix, xxx, n. ; Q. in Gen. n. , n. ; Q. in Leu. n. Dan, Tribe of: Q. in Gen. .; Q. in Iud. capture of Leshem: Q. in Gen. n. ; Q. in Deut. ., n. ; Q. in Iud. tribe of the Antichrist: Q. in Gen. .; Q. in Num. Daniel: Q. in Gen. . Darkness: Intro. n. *; Q. in Gen. f.; Q. in Ex. , , , ; Q. in Leu. ., ., .f.; Q. in Num. , ; Q. in Deut. ; Q. in Ios. ., David: Intro. p. xli, n. ; Q. in Gen. , , , .f.; Q. in Ex. n. , ; Q. in Iud. , n. ; Q. in Ruth . prophesies Incarnation and Passion of Christ: Q. in Gen. ; Q. in Leu. . Davidic kingdom: Q. in Num. n. ; Q. in Deut. . Day of Atonement: v. Feasts and Festivals Deborah: Q. in Iud. Song of Deborah: Intro. p. xxiv; Q. in Iud. nn. and
General Index Decalogue: v. Ten Commandments Delphi: Q. in Gen. .; Q. in Deut. .; v. Phoebus Demiurge: Q. in Gen. n. Demons: Q. in Gen. ., ; Q. in Ex. n. ; , , . ; Q. in Leu. ., , f.; Q. in Deut. , , children sacrificed to demons: Q. in Gen. ; Q. in Iud. , n. goat of dispatch not sacrificed to a demon: Q. in Leu. .; n. v. Devil; Egypt / Egyptians: type of demons Devil: Intro. pp. xlii, xlv, n. ; Q. in Gen. , ., .; Q. in Ex. , ; Q. in Leu. ; Q. in Deut. , . makes use of the serpent: Intro. p. xlii, Q. in Gen. , n. , , , ., , n. ; Q. in Leu. v. Demons; Pharaoh: In the Time of the Exodus Didymus: v. Thomas (Didymus) Didymus the Blind: Intro. p. xxx, nn. , *; Q. in Gen. n. Dietary Laws: Intro. p. xxxiv; Q. in Gen. n. Diodore of Tarsus: Intro. pp. xix, xxii, xxix, xxxif., xxxvii, xli, xlvi, nn. , , , , , , *; Q. in Gen. n. , n. , n. , n. , n. , c. n., n. , nn. and ; Q. in Leu. n. , n. , n. ; Q. in Ios. pf. n. ; Q. in Ruth n. Ebed Jesu: Q. in Ex. n. Ebla: Q. in Gen. nn. and Eden: v. Paradise / Garden of Eden Edom / Idumaeans: Q. in Gen. , , ; Q. in Ex. ; Q. in Leu. .; Q. in Deut. ., Egypt / Egyptians: Intro. pp. xxi, xxxix; Q. in Gen. , f., , , , n. ; Q. in Ex. f., , ., ; Q. in Leu. .; Q. in Num. , ., . benefactors of Israelites: Q. in Gen. , , ; Q. in Deut. ; Q. in Ios. .
circumcised: Intro. p. xxxv; Q. in Gen. , ; Q. in Ex. , n. ; Q. in Ios. despoiled: Q. in Gen. ; Q. in Ex. , enslave, oppress, pursue the Israelites: Intro. p. xlv; Q. in Gen. ; Q. in Ex. f., , ., f., , f., ., ., , , ; Q. in Leu. .; Q. in Deut. .f., .; Q. in Ios. f. idolaters: Intro. p. xl; Q. in Gen. ; Q. in Ex. , ., , n. , –, ., , ., ; Q. in Leu. ., ., magicians, sorcerers, wizards: Q. in Ex. , ., , nostalgia for Egypt: Q. in Ex. , punished by God: Q. in Gen. ; Q. in Ex. , ., ., –, , ., ., n. ; , ; Q. in Num. , type of demons: Intro. p. xlv; Q. in Ex. Egyptian killed by Moses: Q. in Ex. n. Egyptian language: Intro. p. lv; Q. in Gen. n. ; Q. in Ex. n. Ehud: Q. in Iud. Eleazar: Q. in Leu. , n. ; Q. in Num. ; Q. in Ios. ., n. ; Q. in Iud. . Elijah: Q. in Ex. , n. ’elohim: Intro. pp. xxv, xlvii; Q. in Gen. n. , n. ; Q. in Ex. n. Enoch: Q. in Gen. , n. , n. , Ephesus, Council of: Intro. p. xx Ephod: Q. in Ex. ., nn. f.; Q. in Iud. , n. , , n. Ephraim (son of Joseph): Q. in Gen. ; Q. in Deut. n. , . Ephraim, Tribe of: Intro. p. xxvi; Q. in Gen. ; Q. in Deut. , n. ; Q. in Iud. , Esau: Q. in Gen. , f., ; Q. in Deut. ancestor of Job: Q. in Gen.
General Index Eschatology: Intro. pp. xliii, li; Q. in Gen. n. ; Q. in Num. n. ; Q. in Deut. n. , n. , n. Ethiopia: v. Sheba Etymologicum gudianum: Q. in Gen. c. n. (kreofagei`n) Etymology: v. Biblical Interpretation, Patristic (Method / Themes): Etymological Interpretation Eunomius: Q. in Ex. ; v. Heretics, Christian Euphrates, River: Q. in Gen. , ; Q. in Iud. boundary of promised land: Q. in Ex. ; Q. in Ios. Eusebius of Ancyra: Intro. n. Eusebius of Caesarea: Intro. n. ; Q. in Gen. c. n. (w/jkodomh`sqai); Q. in Ios. n. Eusebius of Emesa: Intro. pp. xxxi, xxxiii; Q. in Gen. n. ; Q. in Leu. n. Eustathius of Antioch: Intro. n. Eutyches: Intro. p. xxi; Q. in Leu. n. ; v. Heretics, Christian Eve: Intro. pp. xxxiv, xlix; Q. in Gen. f., , , n. , , .f., ; Q. in Ex. Exile, Babylonian: Intro. p. xxxix; Q. in Gen. , n. ; Q. in Deut. n. , n. Exodus, The: Intro. pp. xxxix, xlii; Q. in Gen. , , .; Q. in Ex. ., , , , , n. , , ., n. , ; Q. in Leu. .; Q. in Deut. ., , ; Q. in Ios. ., , .; Q. in Iud. ., ; v. Egypt / Egyptians: nostalgia for Egypt Faith: v. Virtue: Theological Virtues Fall, The: Intro. pp. xlix, lif.; Q. in Gen. , n. , n. , , , , , n. , –, n. , n. , n. Feasts and Festivals: Intro. p. xxix; Q. in Ex. , n. , , ; Q. in Leu. , ., , n. ; Q. in Num. , ; Q. in Deut. n. , f., , ; Q. in Ios. ., Passover: Intro. p. xxv; Q. in Ex. , nn. f. and f., , , n.
; Q. in Leu. , n. ; Q. in Num. ; Q. in Ios. ., n. , , etymology of the word: Q. in Ex. , n. passover lamb: v. Sacrifice: Animal Sacrifices Pentecost: Intro. p. xxix; Q. in Ex. ; Q. in Leu. , n. Feast of Trumpets: Q. in Leu. ., n. Day of Atonement: Q. in Leu. , n. , ., n. , Feast of Tabernacles: Intro. p. xxix; Q. in Ex. ; Q. in Leu. ., n. ; Q. in Deut. n. First Fruits, Offering of: Q. in Ex. , , ; Q. in Leu. ., ; Q. in Num. , .; Q. in Deut. , n. , n. , ., .; Q. in Ios. Free Will: Intro. pp. xlix–lii; Q. in Gen. , n. ; Q. in Ex. .–, n. ; Q. in Num. , n. ; Q. in Deut. , n. , , , ., n. ; Q. in Iud. . Gabriel (the archangel): Q. in Ex. ; Q. in Deut. .; v. Angels Gad (son of Jacob): Intro. p. xxxviii; Q. in Gen. n. Gad, Tribe of: Q. in Gen. .; Q. in Deut. . Giants: Q. in Gen. , n. ; Q. in Num. , n. ; Q. in Deut. ., ; Q. in Iud. Gibeah: Q. in Iud. ., n. Gibeon, Gibeonites: Q. in Gen. ; Q. in Num. , n. ; Q. in Ios. , n. Gideon: Q. in Iud. – not an idolater: Intro. p. xxxiv; Q. in Gen. n. ; Q. in Iud. n. not lacking in trust in God: Q. in Iud. Gilgal: Q. in Ios. , n. ; Q. in Iud. ., n. etymology of the name: Q. in Ios. , n. Gnostics: Q. in Gen. n. ; Q. in Ex. n. ; v. Heretics, Christian
General Index God: His Qualities (without reference to humanity): eternal: Q. in Gen. impassible: Q. in Ex. incorporeal: Q. in Ex. invisible: Q. in Ex. ; Q. in Deut. . triune: v. Christ; Trinity true God: Q. in Gen. ., ; Q. in Leu. ., ; Q. in Num. ; Q. in Iud. , uncircumscribed: Q. in Gen. , ., .; Q. in Ex. .; Q. in Deut. . unchanging: Q. in Gen. .; Q. in Num. His Intervention in History: Creator: Intro. p. xl, n. *; Q. in Gen. , –, , f., –, f., f., , ; Q. in Ex. , , .; Q. in Deut. ., .; Q. in Ios. .; v. Image of God Lawgiver: Q. in Gen. ; Q. in Ex. .; Q. in Leu. .; Q. in Num. ; Q. in Deut. , n. , .; v. Census; Circumcision; Covenants: God’s Covenants with Mankind; Dietary Laws; Feasts and Festivals; First Fruits, Offering of; Image / Idol; Jubilee; Kingship, Israelite; Law of Moses; Leprosy; Liturgy; Marriage; Oaths / Swearing; Oracles; Prayer; Priest / Priesthood; Ritual Purity and Impurity; Sabbath; Sacrifice; Sexuality; Sin; Sinai, Mt.; Tabernacle; Tattoo; Temple; Ten Commandments; Tetragrammaton; Tithes; Virtue; Vows Guide of History: Intro. pp. xlvi, xlix, n. ; Q. in Gen. , ., ., , f., .f., , , , , n. , , , , ,
, , .; Q. in Ex. , , ., ., n. ; Q. in Num. , ; Q. in Deut. , n. , , , .; Q. in Iud. ; v. Astrology; Blessings and Curses; Christ; Covenants; Exile, Babylonian; Exodus, The; Fall, The; Free Will; Grace; Israel, Nation of / Israelite; Jordan, River; Luck; Manna; Oracles; Red Sea, Crossing of; Salvation; Typology; Wandering of Israel / Forty Years in the Wilderness all-knowing / foreknowing: Intro. pp. xxxiv, xlixf.; Q. in Gen. , ., , , .f., , , , , ; Q. in Ex. , .f., , , .; Q. in Num. , f.; Q. in Deut. , , ; Q. in Iud. . all-powerful: Q. in Ex. , , ; Q. in Num. ; Q. in Deut. . glorious: Q. in Gen. .; Q. in Ex. ; Q. in Num. ., ., , ; Q. in Deut. .; Q. in Ios. . good / loving / merciful: Intro. pp. xxxiv, l, n. *; Q. in Gen. n. , –; Q. in Ex. , , .f., ., , ., ., , –; Q. in Leu. , , .; Q. in Num. ., ; Q. in Deut. ., , , ., .; Q. in Ios. .; Q. in Iud. , , , . jealous: v. Israel, Nation of / Israelite: beloved of God just: Intro. pp. xxxiv, xlix; Q. in Gen. , –, , ., f.; Q. in Ex. , , , , n. , , , ; Q. in Leu. , n. , , ; Q. in Num. , , , ; Q. in Deut. ., , , ; Q. in Ios. , n. , ; Q. in Iud. ., .
General Index God: (cont.) His Intervention in History: (cont.) Savior: v. Salvation v. Christ; ’elohim; Trinity; Yahweh Goliath: Q. in Gen. Grace: Intro. pp. xxviii, xxxii, xliii, xlv, xlixf.; Pf. n. ; Q. in Gen. , , , , , , .; Q. in Ex. ., , ; Q. in Leu. , .; Q. in Num. ., , , , ; Q. in Deut. n. , ; Q. in Iud. f., f. Greece / Greeks: Intro. p. xxi; Q. in Gen. , ; Q. in Ex. , ; Q. in Leu. ., f.; Q. in Ios. Greek language: Intro. p. lxxxiv*; Q. in Gen. ., f.; Q. in Leu. Greek Terms in this Index: v. Ainigmata (aijnivgmata); Akribeia (ajkrivbeia); Anthropos (a[nqrwpo~); Historia (iJstoriva) / Historiographos (iJstoriogravfo~); Prophet (profhvth~); Skopos (skopov~); Synkatabasis (sugkatavbasi~); Sexuality: sexual diseases (gonorruhv~, gonorruevw) Gregory of Nazianzus: Q. in Gen. n. Gregory of Nyssa: Intro. p. xxx; Q. in Gen. n. ; Q. in Ex. . c. n. Hagar: v. Angels; Jerusalem: heavenly vs. earthly Jerusalem; Sarah Ham: Intro. n. *; Q. in Gen. f., n. Harosheth: Q. in Iud. , n. Hazor: Q. in Ios.. f., n. Heaven: Intro. pp. xl, xlv; Q. in Gen. , –, f., , , .f., , , ., ., , , .; Q. in Ex. , , , .f.; Q. in Leu. ., ., ., .; Q. in Num. , ., , ; Q. in Deut. .f., ., ., , .; Q. in Ios. . Kingdom of Heaven, of God: Intro. p. xlvii; Q. in Gen. , ; Q. in Leu. .; Q. in Num. , , ;
Q. in Deut. ., ; Q. in Ios. pf., ., ., Heber: Q. in Gen.. Hebrew Language: Intro. pp. xxivf., xxxvf., xli, xlvii, lii, nn. , , ; Q. in Gen. n. , n. , ., n. , n. , n. , n. , n. , , n. , , n. , n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Ex. ., n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Leu. n. , n. , n. ; Q. in Num. n. , n. , n. , n. ; Q. in Deut. .; Q. in Ios. n. , n. , n. ; Q. in Iud. n. , ., n. , n. , n. , n. , n. ; v. Bible (Hebrew Scriptures) Hebron: Intro. p. xxviii; Q. in Gen. , , n. ; Q. in Ios. ; Q. in Iud. Hell: Q. in Gen. ., .; Q. in Ex. .; Q. in Num. ; Q. in Deut. . Heresy: Intro. pp. xxif., xxxii, nn. , ; Q. in Gen. ., n. ; Q. in Ex. .; Q. in Leu. n. ; Q. in Ios. Heretics, Christian: Q. in Gen. ., .; Q. in Ex. .f.; Q. in Leu. ., , n. ; v. Apollinaris; Arius / Arians; Eunomius; Eutyches; Gnostics; Manicheans; Marcion / Marcionites; Nestorius / Nestorians; Simon Magus Herod (Agrippa): Q. in Deut. . Herodotus: Q. on Leu. n. Hexapla: Intro. pp. xxiiif., nn. , , ; v. Bible (Hebew Scriptures): Ancient Translations: Greek (Septuagint); Origen Hippolytus: Q. in Gen. n. ; Q. in Ruth n. Historia (iJstoriva) / Historiographos (iJstoriogravfo~): v. Biblical Interpretation, Patristic (Method / Themes): Historicity of Old Testament Narrative Hittites: Q. in Ios. ; Q. in Iud. . Hobab: v. Jethro Holy of Holies: Q. in Ex. .f.; Q. in Leu. , n. ; Q. in Num. .
General Index Holy Place: Q. in Ex. .; Q. in Leu. , . Holy Spirit: v. Trinity: Holy Spirit Homer / Homeric Poems: Intro. p. xxxiii, n. Homeritae: Q. in Num. . Hope: v. Virtue: Theological Virtues Horeb, Mt.: Q. in Deut. ., ., n. , , n. ; v. Sinai, Mt. Human Being: v. Anthropos (a[nqrwpo~) composed of soul and body: Intro. pp. xlivf., n. ; Q. in Gen. .; Q. in Leu. ., mortal by nature: Intro. n. ; Q. in Gen. . possesses immortal soul: Q. in Leu. has dominion over other creatures: Intro. n. *, Q. in Gen. . tills the earth: Intro. n. * gains immortality through Christ: Q. in Gen. ., Hypatius: Intro. pp. xx, l; Pf., Pf. n. Image / Idol: Q. in Deut. .f., n. , .; Q. in Iud. – of God: Q. in Ex. ; Q. in Deut. .f. of other gods: Q. in Gen. , , , ; Q. in Ex. , ; Q. in Leu. , n. ; Q. in Num. ., n. ; Q. in Deut. .; Q. in Ios. .; Q. in Iud. , , ., , n. , f. of the golden calf: Q. in Gen. ; Q. in Ex. ., ; Q. in Deut. ., of the bronze serpent: Q. in Num. Worship of, Idolatry: Intro. pp. xxxiv, xl, xlii; Q. in Gen. , ., , , ; Q. in Ex. , , ., , ; Q. in Leu. f., , ; Q. in Num. ., n. , ; Q. in Deut. ., , , , , ; Q. in Ios. .f., , n. , .f., , n. ; Q. in Iud. f., ., , f., ., , n. , f.; v. Sexuality: prostitution
Image of God: Intro. pp. xxvii, xlvii, li, n. *; Q. in Gen. ., , n. , , nn. and , ; Q. in Ex. Incorporeal existence: Q. in Gen. ; v. Angels; Demons; Devil Isaac: Q. in Gen. , , n. , , Sacrifice of Isaac: v. Abraham: tested by God blessed by God: Q. in Gen. , . his covenant with God: Q. in Gen. f., ., Q. in Ex. , ; Q. in Leu. . blesses Jacob: Q. in Gen. –, type of the divinity of Christ: Q. in Gen. Fear of Isaac: Q. in Gen. Ishmael: Intro. p. xxxiv; Q. in Gen. , , Ishmaelites: Q. in Leu. ., Israel (name given to Jacob): v. Jacob Israel, Nation of / Israelite: Intro. pp. xxi, xxxix, xlviii, n. ; Q. in Gen. , : Q. in Ex. , , , , ., n. ; Q. in Num. ., ., ; Q. in Deut. n. ; Q. in Iud. ., beloved of God: Q. in Gen. ; .; Q. in Ex. ; Q. in Num. ; Q. in Deut. ., ., .; Q. in Iud. . blessed by God: Intro. p. xxxvii; Q. in Ex. ; Q. in Leu. .; Q. in Num. ; Q. in Deut. ., ; Q. in Ios. .f. chosen by God: Q. in Gen. , , , , ; Q. in Ex. f., , , , , ; Q. in Leu. , ; Q. in Num. , ., ., , n. , f., n. , n. ; Q. in Deut. , , , n. , ., ; Q. in Ios. ., , f., ; Q. in Iud. ., ; Q. in Ruth ., . enslaved to Egypt: Q. in Gen. ; Q. in Ex. , , guilty of idolatry: Intro. p. xl; Q. in Gen. , .; Q. in Ex. ., .; Q. in Leu. , n. , ; Q. in Num. ., n. ; Q. in Deut.
General Index Israel, Nation of / Israelite: (cont.) guilty of idolatry: (cont.) ., , n. , ; Q. in Ios. , n. ; Q. in Iud. f., , n. inherits the promised land: Intro. pp. xlvii, l; Q. in Gen. ; Q. in Num. ; Q. in Deut. ., n. , ; Q. in Ios. , n. , , f.; Q. in Iud. , ., , n. , f., n. , f. Religious Rites and Institutions of: Intro. pp. xxix, xxxix, xliv; Q. in Leu. n. , n. , n. , n. , n. ; Q. in Num. n. ; Q. in Deut. n. , n. ; Q. in Iud. n. ; v. Altar of Incense; Altar of Sacrifice; Ark of the Covenant; Circumcision; Dietary Laws; Feasts and Festivals; Holy of Holies; Holy Place; Jubilee; Kingship, Israelite; Law of Moses; Liturgy: Jewish; Marriage: levirate marriage; Mercy Seat; Oaths / Swearing; Oracles; Prayer; Priest / Priesthood; Ritual Purity and Impurity; Sabbath; Sacrifice; Tabernacle; Temple; Tithes; Vows subject to the Law: Intro. pp. xxxviiif.; Q. in Gen. n. ; Q. in Ex. ., , ; Q. in Leu. ., , ., , n. , , .; Q. in Num. ., .; Q. in Deut. ., , ., , , , , .; Q. in Ios. ., , .; Q. in Iud. ., , , n. , ; Q. in Ruth n. weights and measures of: Intro. p. xxxvi; Q. in Ex. , ; Q. in Leu. ; Q. in Num. . v. Jews / Jewish Issachar, Tribe of: Q. in Gen. .; Q. in Deut. . Italy: Q. in Gen. Jacob: Intro. p. xxxviii; Q. in Gen. f., –, , , , ; Q. in Ex. ; Q. in Num. ; Q. in Deut. ; Q. in Ios. ., .,
Jacob’s blessing is identical to the blessing of Abraham: Q. in Gen. f., . appropriates Esau’s blessing: Q. in Gen. –, Jacob at Bethel: Intro. p. xliii; Q. in Gen. f., Jacob at Penuel: Intro. p. xxxvi; Q. in Gen. , n. ; Q. in Num. blesses Ephraim and Manasseh: Q. in Gen. ; Q. in Deut. . blesses and curses his sons: Q. in Gen. ; Q. in Num. ; Q. in Deut. ., ., n. , , n. prophesies Christ: Q. in Gen. .f. buried in Hebron: Q. in Gen. f. An Exemplary Man: did not lie to Isaac: Q. in Gen. not an idolater: Q. in Gen. , f. not lustful: Q. in Gen. piously rebuked Rachel: Q. in Gen. his covenant with God: Q. in Ex. , ; Q. in Leu. . type of the God of Jews and gentiles: Q. in Gen. James (brother of Jesus): Q. in Gen. .; Q. in Num. .; Q. in Deut. . James (son of Zebedee): Q. in Deut. . Japheth: v. Shem, Ham, and Japheth Jashar, Book of: Intro. p. xli, n. ; Q. in Ios. n. Jebus: v. Jerusalem Jehoiada (high priest of Judah): Q. in Ios. . Jephthah: Intro. pp. xxvi, xxxiv; Q. in Iud. f. Jericho: Q. in Ios. , n. ; Q. in Iud. , n. , ., curse on the rebuilder of Jericho: Q. in Ios. Jerome: Intro. pp. xxii, xxv, xxxiii, nn. , ; Q. in Gen. n. ; Q. in Ios. n.
General Index Jerusalem: Intro. p. xli; Q. in Gen. , ; Q. in Deut. n. , , n. ; Q. in Ios. ., n. , ; Q. in Iud. heavenly vs. earthly Jerusalem: Intro. p. xlv; Q. in Gen. Jesus: v. Christ; Jordan, River; Judah (son of Joseph); Judah, Tribe of; James (brother of Jesus) Jethro: Intro. p. xxxiv; Q. in Ex. ; Q. in Num. (Reuel), n. (Reuel); Q. in Iud. (Hobab, Reuel), n. (Hobab, Reuel), Jews / Jewish: Intro. pp. xxv, xxixf., xlvi; Q. in Ex. n. , , , , ; Q. in Leu. ., n. , n. , , n. , n. , n. ; Q. in Num. .; Q. in Deut. ., ; Q. in Ios. n. ; Ruth . Primitive / Literally Minded / Materialistic / Spiritually Blind: Q. in Gen. , n. ; Q. in Ex. n. , ., n. , ; Q. in Leu. ., ., ., n. ; Q. in Deut. , n. , ., ; Q. in Ios. , .; v. Virtue: Theological Virtues: hope in God hardhearted / censorious / harsh / cruel: Q. in Ex. ., ; Q. in Leu. ; Q. in Num. ., ; Q. in Deut. , n. , . prone to idolatry: Intro. p. xlviii; Q. in Ex. ; Q. in Leu. .; Q. in Deut. interpreters / misinterpreters of Scripture: Q. in Gen. .; Q. in Ex. ., n. , n. , n. ; Q. in Deut. n. accept Christ: Q. in Deut. ; Q. in Ios. , reject Christ: Q. in Ex. ., .; Q. in Leu. .; Q. in Num. ; Q. in Deut. ., n. ; Q. in Ios. supplanted by the gentiles: Q. in Ex. ; Q. in Num. ; Q. in Ios. , ; Q. in Iud. v. Israel, Nation of / Israelite Job: v. Esau
John the Baptist: Q. in Leu. .; Q. in Num. ; Q. in Ios. pf., .f. John Chrysostom: v. Chrysostom, John Jonathan (the levite): v. Levites: levite who absconded with the Danites Jordan, River: Q. in Deut. .; Q. in Ios. . crossing of: Q. in Deut. ., ; Q. in Ios. pf., .f.; Q. in Iud. baptism of Jesus in: Q. in Ios. .f. Joseph (father of Jesus): Q. in Deut. Joseph (son of Jacob): Intro. pp. xxi, lv; Q. in Gen. , , , , , , , n. , f., , n. , , n. , ; Q. in Deut. not an augur: Q. in Gen. n. Joseph, Tribe of: Q. in Deut. ., n. , . Josephus (translator of Hebrew Scriptures): Q. in Ios. , n. , Josephus, Flavius (historian): Intro. p. xxv; Q. in Ex. ., , , n. ; Q. in Num. ., n. ; Q. in Deut. ., n. ; Q. in Ios. n. Joshua: Intro. pp. xli, xlvii; Q. in Num. , n. , , ; Q. in Ios. , , n. , , nn. f., , n. , , f.; Q. in Iud. , ., , n. , , . successor of Moses: Q. in Num. ; Q. in Deut. .; Q. in Ios. pf., , ., crosses the Jordan: Q. in Ios. .f. circumcises the men of Israel: Q. in Gen. , n. ; Q. in Ex. .; Q. in Deut. .; Q. in Ios. f. distributes land: Q. in Ios. – farewell address of: Q. in Ios. .f. type of Christ: Intro. pp. xlv, xlvii; Q. in Ex. , n. ; Q. in Num. , n. , ; Q. in Deut. ; Q. in Ios. pf., pf. n. , ., ., , n. , , , n. not an envious man: Q. in Num. Jubilee: Q. in Leu. etymology of word: Q. in Leu. , n.
General Index Judah (son of Jacob): Q. in Gen. , .; Q. in Ex. Judah and Tamar: Intro. p. xxxviii; Q. in Gen. , n. ; Q. in Ruth ., n. , . ancestor of Jesus: Q. in Gen. Judah, Tribe of: Intro. p. xli; Q. in Ex. ; Q. in Num. n. ; Q. in Deut. n. ; Q. in Ios. ; Q. in Iud. f., n. , royal tribe: Q. in Gen. .; Q. in Num. , , n. ; Q. in Ios. . tribe of Jesus: Q. in Gen. .–; Q. in Num. , ., ; Q. in Deut. .; Q. in Ios. . Judas (Iscariot): Q. in Ex. ., Judas (son of James): Q. in Num. n. Justice: v. God: His Intervention in History: Lawgiver, Guide of History; Virtue: Cardinal Virtues Kaiwan: v. Rephan; Pagan Deities Kingship, Israelite: Q. in Gen. ., n. , .; Q. in Ex. ; Q. in Num. ; Q. in Deut. .; Q. in Iud. ; Q. in Ruth .; v. Christ: kingship of Korah, Dathan, and Abiram: Q. in Num. , n. , f.; Q. in Deut. . Laban: Q. in Gen. , f. worshipper of false gods: Q. in Gen. f., n. his pact with Jacob: Q. in Deut. : Q. in Ios. blessed by God through Jacob: Q. in Gen. Lamech: Q. in Gen. , n. , n. Langton, Stephen: Q. in Gen. n. Law of Moses: v. Biblical Interpretation, Patristic (Method / Themes): Typology; Blessings and Curses: God’s Blessings, God’s Curses, Curse of the Law; Moses; Ten Commandments Leah: Q. in Gen. , , n. ; Q. in Deut. .; Q. in Ios. .; Q. in Ruth . invokes Luck: Q. in Gen. , n. ,
type of the spiritual blindness of the Jews: Q. in Gen. , n. Lebanon: Q. in Ios. . Leo I (bishop of Rome): Intro. p. xx, n. Leprosy: Intro. pp. xliiif.; Q. in Ex. ; Q. in Leu. ., , n. , , n. , , n. , , n. , , , n. , .; Q. in Num. , ; Q. in Deut. , Miriam afflicted with: Q. in Num. ., ; Q. in Deut. v. Ritual Purity and Impurity; Sin: disease / leprosy of soul Leshem: v. Paneas Levi (son of Jacob): Q. in Gen. . Levirate Marriage: v. Marriage Levites: Q. in Gen. .; Q. in Num. dedicated to divine service: Q. in Ex. , n. ; Q. in Num. f., n. , , , f., , n. , .; Q. in Deut. ., ., n. ; Q. in Iud. levite who absconded with the Danites: Q. in Iud. , n. , levite whose concubine was raped: Intro. p. xxxvii; Q. in Iud. n. levitical blessing: Q. in Num. . maintained by tithes: Q. in Num. .; Q. in Deut. , n. ; , n. ; ; Q. in Ios. . subordinate to priests: Q. in Num. , .; Q. in Iud. f. Libanius: Intro. nn. , Liturgy: Christian: Intro. pp. xliv, xlvi, xlviii; Q. in Gen. .; Q. in Ex. n. , ., nn. and , n. ; Q. in Deut. ., n. ; Q. in Ios. n. Jewish: Intro. pp. xxix, xxxix, n. ; Q. in Ex. , f., , n. , . and , n. , ; Q. in Leu. , n. , , n. ; Q. in Deut. .; Q. in Ios. , .; Q. in Iud. Lot: Q. in Gen. , n. Lot’s incest: Q. in Gen.
General Index Love: v. God: His Intervention in History: Guide of History; Virtue: Theological Virtues Lucian of Antioch: Intro. pp. xxii–iv, nn. and ; v. Bible (Hebrew Scriptures): Ancient Translations: Greek (Septuagint): Lucianic Recension (Vulgate) Luck: Q. in Gen. , n. , Macedon / Macedonians: Q. in Leu. ; Q. in Num. .; Q. in Deut. .; v. Alexander of Macedon Magi: v. Persia / Persians / Persian Empire Manasseh (son of Joseph): Q. in Gen. ; Q. in Deut. n. , .; Q. in Ios. Manasseh, Tribe of: Q. in Deut. ., n. ; Q. in Ios. ; Q. in Iud. Manicheans: Q. in Leu. n. ; v. Heretics, Christian Manna: Intro. p. xlv; Q. in Ex. , –, ., n. ; Q. in Leu. .; Q. in Num. .; Q. in Deut. ; Q. in Iud. etymology of the word: Q. in Ex. , , n. Manoah: Q. in Iud. . Marcion / Marcionites: Intro. p. xxii; Q. in Gen. .; Q. in Ex. n. ; v. Heretics, Christian Mari documents: Q. in Gen. n. Marriage: Q. in Gen. , ., f., , ; Q. in Leu. ., ; Q. in Ruth n. , intermarriage with foreigners: Q. in Gen. ., ., , .; Q. in Deut. ; Q. in Ios. .; Q. in Iud. ., , Intermarriage between Tribes: Q. in Num. , n. between Judah and Levi: a type of Christ’s royal priesthood: Q. in Ex. ; Q. in Ios. .; Q. in Iud. legislation regarding marriage: Q. in Leu. , levirate marriage: Intro. p. xxxviii; Q. in Gen. ; Q. in Deut. ; Q. in Ruth .
Marriage of Moses: v. Moses marriage of the Benjaminites: Q. in Gen. . marital strife: Intro. p. xx; Q. in Gen. second marriage: Q. in Leu. . sibling marriage: Q. in Gen. Mary: v. Virgin Mary, The Masoretes / the Masoretic Text: v. Bible (Hebrew Scriptures) Matthew: Q. in Gen. ; Q. in Num. n. ; Q. in Ruth ., n. Medicine: v. Science, Ancient Melchizedek: Q. in Gen. f., blesses Abraham: Q. in Gen. consulted by Rebekah: Q. in Gen. , n. , type of the royal priesthood: Q. in Gen. , n. ; Q. in Ex. .; Q. in Num. Mercy Seat: Q. in Ex. ., n. ; Q. in Leu. ., .f., n. ; Q. in Num. . Micah (the Ephraimite): Q. in Iud. – Michael (the archangel): Intro. pp. xlviiif.; Q. in Gen. , n. , , n. ; Q. in Num. , n. ; Q. in Ios. ; v. Angels Midian / Midianites: Q. in Gen. .; Q. in Num. ., n. , ., n. , ; Q. in Iud. f., , Miriam: Q. in Iud. Rebels against Moses: v. Aaron Moab / Moabites: Intro. p. xlvi; Q. in Gen. , n. ; Q. in Num. .; Q. in Deut. ., ; Q. in Ios. ; Q. in Iud. ; Q. in Ruth ., . worshippers of Chemosh: Q. in Gen. v. Covenants: God’s Covenants with Mankind: with Israel Moloch: v. Ammon / Ammonites; Pagan Deities Moses: Intro. pp. xxviii, xxxivf., xxxviii, xlixf.; Q. in Gen. , n. ; Q. in Ex. n. , , n. ; Q. in Iud. , n. , , , n.
General Index Moses: (cont.) marries a foreign wife: Q. in Ex. ; Q. in Num. ; Q. in Iud. sent by God to free Israel: Q. in Gen. , n. ; Q. in Ex. , , f., f., , n. performs signs for Pharaoh: Q. in Ex. , n. , ; Q. in Deut. leads the Exodus: Q. in Ex. ., , , f., ; Q. in Leu. .; Q. in Num. , f., f., , , ., ; Q. in Deut. n. , ; Q. in Ios. , , , , n. , . delivers the Law: Q. in Gen. , ; Q. in Ex. , ., , n. , ; Q. in Leu. , n. , f.; Q. in Num. ; Q. in Deut. , n. , , , ; Q. in Ios. ., , n. , ; Q. in Iud. . author of the Pentateuch: Intro. p. xxxviii; Q. in Gen. , n. , , f., , f., , , , , , n. , , f., .; Q. in Ex. n. , ; Q. in Num. , , .; Q. in Deut. , . blesses the tribes: Intro. pp. xxxvif.; Q. in Gen. ; Q. in Deut. , , n. , , n. , , n. not permitted to enter the promised land: Q. in Deut. , n. , ; Q. in Ios. death and tomb of: Intro. pp. xxxvii, xlvii; Q. in Deut. , n. , n. ; Q. in Ios. pf. type of Christ: Intro. p. xlv; Q. in Ex. , , ; Q. in Ios. n. type of the Law: Q. in Deut. ; Q. in Ios. pf. Naomi: Q. in Ruth ., Naphtali, Tribe of: Q. in Gen. ., n. ; Q. in Deut. . Natural History: v. Science, Ancient Nazirite: v. Vows Nebuchadnezzar: Q. in Num. .
Nestorius / Nestorians: Intro. p. xxi; Q. in Ex. n. ; Q. in Leu. n. ; v. Heretics, Christian Noah: Q. in Gen. ., , escapes deluge: Q. in Gen. ., , ., drunkenness of: Q. in Gen. , n. curses Canaan: Q. in Gen. ; Q. in Ios. sacrifices and receives covenant: Q. in Gen. ., , blessed by God: Q. in Gen. , new Adam: Q. in Gen. ; Q. in Num. . blesses his sons: Q. in Gen. f. etymology of the name: Q. in Gen. Oaths / Swearing: Q. in Gen. , ; Q. in Deut. False Oaths: Q. in Ex. , n. ; Q. in Leu. ., ; Q. in Deut. God’s Oaths: to the patriarchs: Q. in Ex. to the people of Israel: Q. in Num. Human Oaths: of Abimelech to Abraham / Abraham to Abimelech: Intro. p. xliii; Q. in Gen. ; Q. in Deut. of eleven tribes of Israel to each other: Q. in Iud. of Isaac’s servant to Isaac: Q. in Gen. . of Israelites to God: Q. in Deut. ., of Joshua to the Gibeonites: Q. in Ios. of woman accused of adultery to God: Q. in Num. . Og: Q. in Gen. ; Q. in Num. .; Q. in Deut. .f., n. ; Q. in Ios. . Oracles: Q. in Ex. n. ; Q. in Num. , n. ; Q. in Deut. ., n. ; Q. in Iud. , n. , n.
General Index Origen: Intro. pp. xxiv, xxvii, xxx, xlv, nn. , , , , , , , , ; Q. in Gen. n. , n. , n. ; Q. in Ex. n. ; Q. in Num. n. ; Q. in Ios. n. ; v. Hexapla Osroënians: Q. in Iud. Othniel: Intro. n. ; Q. in Iud. , , n. Pagan Deities: v. Astarte; Baal; Chemosh; Kaiwan; Moloch; Phoebus; Rephan Palestine / Promised Land: Intro. pp. xxiv, l; Q. in Gen. , , –, , , , ; Q. in Ex. n. , , , , .; Q. in Leu. ., .; Q. in Num. , , n. , ; Q. in Deut. .–, , , , , n. ; Q. in Ios. pf., –, ; Q. in Iud. f. Paneas: Intro. p. xxxvi; Q. in Gen. .; Q. in Deut. .; Q. in Iud. ; v. Dan: capture of Leshem Paradise / Garden of Eden: Intro. n. *; Q. in Gen. f., n. , , n. , ., ; Q. in Num. Passover: v. Feasts and Festivals Pentecost: v. Feasts and Festivals Penuel: Q. in Gen. n. Persia / Persians / Persian Empire: Q. in Gen. , ; Q. in Leu. , n. ; Q. in Num. ., n. magi: Intro. pp. xxf.; Q. in Leu. ., n. Peshitto: v. Bible (Hebrew Scriptures): Ancient Translations: Syriac Peter (Simon): Q. in Leu. .; Q. in Num. n. , ; Q. in Deut. . Pharaoh: in the time of Abraham: Q. in Gen. f., n. in the time of Joseph: Q. in Gen. , , n. In the Time of the Exodus: Intro. p. xxxv; Q. in Gen. , n. ; Q. in Ex. f., n. , f.; Q. in Deut. his heart hardened by God: Intro. p. l; Q. in Ex. , nn. and , ; Q. in Deut. .;
Q. in Ios. . type of the devil: Intro. p. xlv; Q. in Ex. Philistines: Q. in Ex. ., , ., n. ; Q. in Num. n. ; Q. in Iud. f., f. Philo Iudaeus: Intro. pp. xxv, xxx, xxxiii, n. ; Q. in Gen. c. n. (oJ peravth~), n. ; Q. in Ex. n. , .; Q. in Leu. n. Philosophy, Ancient: Intro. p. xxi; Q. in Gen. n. ; Q. in Leu. n. ; v. Philo Iudaeus; Plato; Pythagoras; Sophists; Stoics Phinehas: Q. in Ios. .; Q. in Iud. . Photius: Intro. pp. xxxiii, lii, n. , p. lx*, n. *; Pf. c. n. Phoebus: Q. in Deut. ., n. ; v. Delphi; Pagan Deities Physiology: v. Science, Ancient Plato: Q. in Gen. , . Potiphar: Intro. p. xxxv; Q. in Gen. , n. Prayer: Q. in Ex. ; Q. in Leu. ., ; Q. in Deut. n. of Abraham: Q. in Gen. of Abraham’s servant: Q. in Gen. . of Rebekah: Q. in Gen. of Isaac: Q. in Gen. of Rachel: Q. in Gen. of Jacob: Q. in Gen. of Moses: Q. in Ex. .; Q. in Deut. ., . of Samson: Q. in Iud. in Israelite worship: Q. in Ex. , Priest / Priesthood: Israelite: Intro. pp. xxxiv, xliiif., l; Q. in Gen. ., .; Q. in Ex. , f., n. , , , , nn. and , , n. , ; Q. in Leu. ., .f., , , n. , , n. , , , n. , , , n. , ; Q. in Num. –, –, , ., , f., ., , , n. , , n. ; Q. in Deut. f., n. , , ., ., n. , .; Q. in Ios. ., n. , .; Q. in Iud. , –, .
General Index Priest / Priesthood: (cont.) Israelite: (cont.) angel plays role of priest: Q. in Iud. consecration of priests: v. Sacrifice: Kinds of Sacrifice high priest, the: Q. in Ex. , , n. , ., ; Q. in Leu. ., , n. ; Q. in Num. ., ., , , , n. , n. ; Q. in Deut. , ., n. ; Q. in Ios. ., . Israel, a priestly nation: Q. in Ex. , n. priestly authority of Moses and Aaron, the: Q. in Num. n. Ancient Non-Israelite: Baal, priests of: Q. in Ex. n. Egyptian priests: Intro. p. xxi; Q. in Gen. Melchizedek: v. Melchizedek Christian: Intro. pp. xxi, xxviiif.; Q. in Gen. ; Q. in Leu. , n. , , n. ; v. Christ Prophet (profhvth~): Joshua: Intro. p. xli; Q. in Ios. . Moses: Intro. p. xxxviii; Q. in Gen. n. , n. Prudence: v. Virtue: Cardinal Virtues Pythagoras: Q. in Gen. Queen of Sheba: v. Sheba Rachel: Q. in Gen. , f., n. , ; Q. in Ios. .; Q. in Ruth . her theft of household gods: Intro. p. xxxviii; Q. in Gen. type of gentile church: Q. in Gen. , n. Rahab: Q. in Ex. .; Q. in Ios. ., ; Q. in Ruth ., n. Rebekah: Q. in Gen. ., f., n. ; Q. in Ios. .; Q. in Ruth . offers to bear Jacob’s curse: Q. in Gen.
Rechab / Rechabites: Q. in Iud. , n. , , n. Red Sea, Crossing of: Intro. pp. xlii, xlv; Q. in Ex. ., , , n. , f.; Q. in Ios. . Religion, Israelite: v. Israel, Nation of / Israelite: Religious Rites and Institutions of Rephan: Q. in Leu. , n. ; v. Pagan Deities Reuben (son of Jacob): Q. in Gen. ; Q. in Deut. n. Jacob’s firstborn: Q. in Num. ; Q. in Ios. commits incest with Jacob’s concubine: Q. in Gen. , .; Q. in Deut. ., . has good intentions toward Joseph: Q. in Gen. f.; Q. in Deut. ., Reuben, Tribe of: Q. in Num. , n. ; Q. in Deut. ., . Reuel: v. Jethro Rhetorical schools: v. Libanius Ritual Purity and Impurity: Intro. pp. xxxix, xliiif.; Q. in Ex. ; Q. in Leu. , , n. , , n. , f., n. , , n. , –, ., .; Q. in Num. f., .f., , ., , , n. , ; Q. in Deut. ; Q. in Iud. clean vs. unclean animals: Q. in Gen. ., , ; Q. in Leu. ., –, n. , , ; Q. in Num. ., ; Q. in Iud. . pollution from a corpse: Q. in Num. f., ., pollution from leprosy: v. Leprosy Robber Council of Ephesus: Intro. p. xx Rome / Romans: Q. in Deut. . Ruth: Q. in Ruth f. a Moabitess: Q. in Ruth ., . devoted to right religion: Q. in Ruth . devoted to Naomi: Q. in Ruth . not guilty of trying to seduce Boaz: Q. in Ruth .
General Index blessed by God: Q. in Ruth: ., ., . Ruth, Book of: Intro. p. xxxvi; Q. in Ruth n. canonicity of: Intro. pp. xxii, xlvi, n. ; Q. in Ruth ., nn. and ethical value of: Intro. pp. xxxviif.; Q. in Ruth ., n. , n. Sabbath: Intro. n. *; Q. in Gen. n. ; Q. in Ex. f.; Q. in Leu. ., blessed by God: Q. in Gen. , ; Q. in Ex. f., ; Q. in Deut. . purpose of: Q. in Deut. ., n. punishment for breaking: Q. in Gen. .; Q. in Num. Day of Atonement a Sabbath of Sabbaths: Q. in Leu. . etymology of the term: Q. in Gen. , n. Sacraments: Baptism: Intro. pp. xxviiif., xliii–xlv; Q. in Gen. , n. , ., .; Q. in Ex. f.; Q. in Leu. ; Q. in Num. , , ; Q. in Ios. .f., n. , f., n. vehicle of salvation: Q. in Gen. , n. Eucharist: Q. in Gen. , n. , .; Q. in Ex. .–, n. , , n. , ., nn. and ; Q. in Deut. v. Biblical Interpretation, Patristic (Method / Themes): sacramental interpretation Sacrifice: Animal Sacrifices: Intro. pp. xxvi, xxx, l; Q. in Gen. ; Q. in Ex. ., , n. ; Q. in Leu. , , n. , , n. , , n. , , f., , ; Q. in Num. f.; Q. in Deut. .; Q. in Iud. passover lamb: Q. in Ex. .–, n. ; Q. in Ios. . scapegoat: Intro. p. xlvi; Q. in Leu. .–, n. , n. Kinds of Sacrifice:
holocaust: Q. in Leu. ., ., , ., .; Q. in Num. .f., ; Q. in Deut. ; Q. in Iud. . spiritual holocaust: Intro. p. xxx, Q. in Leu. . peace offering: Q. in Num. ., , sacrifice of consecration: Q. in Leu. , ; Q. in Iud. sacrifice of jealousy: Q. in Num. sin offering: Q. in Ex. , n. ; Q. in Leu. ., , , n. , ; Q. in Num. ., .f., v. First Fruits, Offering of Salvation: God’s plan of: Q. in Gen. .; Q. in Deut. n. , n. ; Q. in Ruth , n. angels, ministers of: Q. in Gen. , ; Q. in Deut. , n. In Ancient Israel: Intro. p. xxv; Q. in Ex. ., ., .; Q. in Leu. .; Q. in Deut. at the Passover: Q. in Ex. ., . of Rahab: Q. in Ios. .; Q. in Ruth . Through Christ: Intro. pp. xlii, xlvii, xlix; Q. in Gen. , .f., .f.; Q. in Ex. ., ; Q. in Leu. ., .; Q. in Num. ; Q. in Deut. .; Q. in Ios. . of the world: Q. in Gen. ; Q. in Leu. .; Q. in Num. , .; Q. in Ruth . of the gentiles: Q. in Gen. .; Q. in Ex. , .; Q. in Leu. .; Q. in Deut. ; Q. in Ios. ., through the Church: Q. in Gen. , n. ; Q. in Ios. . Samaritans: Q. in Ex. the Samaritan woman: Q. in Gen. . v. Bible (Hebrew Scriptures): Samaritan Pentateuch
General Index Samson: Q. in Gen. .; Q. in Iud. –, n. not unfaithful to the Law: Intro. p. xxxiv; Q. in Iud. Sarah: Intro. n. ; Q. in Gen. , ; Q. in Num. ; Q. in Ruth . protected by God: Q. in Gen. , n. , conflict with Hagar: Q. in Gen. , v. Jerusalem: heavenly vs. earthly Jerusalem Saul: Q. in Gen. ., ; Q. in Ex. ., n. ; Q. in Leu. .; Q. in Num. .; Q. in Iud. Scapegoat: v. Sacrifice: Animal Sacrifices Schools of Biblical Interpretation: v. Biblical Interpretation, Patristic (Schools of Interpretation) Science, Ancient: Medicine: Q. in Gen. , .; Q. in Ex. .; Q. in Leu. . Natural History: Intro. p. xxxv; Q. in Gen. , , n. Physiology: Q. in Leu. , n. , , n. Segor: Q. in Gen. etymology of the name: Q. in Gen. , n. Sennacherib: Q. in Gen. , n. Septuagint, The Seventy (LXX): v. Bible (Hebrew Scriptures): Ancient Translations: Greek (Septuagint) Serpent (of Gn ): Intro. pp. xlii, xlix; Q. in Gen. , n. , , n. , f.; . cursed by God: Q. in Gen. ; Q. in Ex. ; Q. in Num. type of sin and curse: Q. in Num. Serpents: Q. in Gen. ., , .; Q. in Ex. , ., bronze serpent as type of Christ: Q. in Leu. .; Q. in Num. , n. Seth: Q. in Gen. ., nn. and ; Q. in Num. . Seventy, The (disciples of Christ): Q. in Gen. .
Seventy, The (elders of Moses): Intro. p. xxviii; Q. in Num. ., f. Seventy, The (translators of the Septuagint): v. Bible (Hebrew Scriptures): Ancient Translations: Greek (Septuagint) Sexuality: adultery, adulterers: Q. in Gen. ., f.; Q. in Ex. , ; Q. in Leu. ; Q. in Num. , ; Q. in Deut. ; Q. in Ios. . bestiality: Q. in Leu. concubinage: Intro. p. xxxvii; Q. in Gen. , n. , ; Q. in Iud. n. Continence: Q. in Gen. ; Q. in Leu. ., ., ; Q. in Num. n. ; Q. in Ruth ., ; v. Virtue: Cardinal Virtues: temperance incest: Q. in Gen. ; Q. in Leu. ; Q. in Ruth . kidneys, symbolic of sexual pleasure: Q. in Ex. marital: Q. in Gen. , ., , f., , n. , , , ; Q. in Leu. ., , , ; Q. in Deut. ; Q. in Ruth ., . menstruation: Q. in Leu. , n. procreation: Q. in Gen. n. , ., f., , f., , .; Q. in Leu. ; Q. in Deut. , .; Q. in Ruth . Prostitution: Q. in Gen. ; Q. in Leu. ; Q. in Deut. , n. ; Q. in Ios. .f.; Q. in Ruth .; v. Rahab prostitution, a symbol of idolatry: Q. in Gen. ; Q. in Ex. ; Q. in Leu. ; Q. in Iud. ; Q. in Ios. .f. rape: Q. in Gen. .; Q. in Iud. n. , reason vs. pleasure: Q. in Deut. sexual diseases (gonorruhv~, gonorruevw): Q. in Leu. ., , f.; Q. in Num. sexual sin, lust: Q. in Gen. ., ., , , n. , ; Q. in Leu. f.,
General Index f., , .; Q. in Num. .; Q. in Deut. ; Q. in Ios. .; Q. in Iud. , .; Q. in Ruth ., . virginity: Q. in Leu. ., . Sheba: Q. in Num. ., n. Shechem, Shechemites: Q. in Gen. .; Q. in Ios. n. ; Q. in Iud. Covenant at Shechem: v. Covenants: God’s Covenants with Mankind: with Israel Shem, Ham, and Japheth: Q. in Gen. , n. , , n. Shibboleth: Intro. p. xxvi; Q. in Iud. n. Shiloh: Q. in Iud. f., Sihon: Q. in Deut. .f., n. ; Q. in Ios. . Simeon (NT prophet): Q. in Ex. . Simeon (son of Jacob): Q. in Gen. , , .; Q. in Deut. Simeon, Tribe of: Q. in Gen. .; Q. in Deut. n. ; Q. in Ios. , . Simon Magus: Intro. p. xxi; Q. in Leu. n. ; v. Heretics, Christian Sin: Intro. pp. xlii, xlixf.; Q. in Gen. , ., , f., , n. , ., .; Q. in Ex. ., , , ; Q. in Leu. , ., , ; Q. in Num. , , , ; Q. in Deut. , . Christ free from: Q. in Num. , disease / leprosy of soul: Intro. p. xliv; Q. in Leu. , Offering for: v. Sacrifice: Kinds of Sacrifice transmission of: Intro. p. xlix; Q. in Gen. n. , n. unwitting, involuntary: Q. in Leu. ; Q. in Num. ., Sin Committed by: Adam: Intro. pp. xlii, xlix; Q. in Gen. ., , , , f., ., f., n. , Amorites, the: Q. in Gen. blasphemer, a: Q. in Leu. Cain: Q. in Gen. , David: Q. in Ex. . Ham: Q. in Gen. f. Israelites, the: Q. in Num. .;
Q. in Ios. .; Q. in Iud. Joseph’s brothers: Q. in Gen. , Lamech: Q. in Gen. Pharaoh: Q. in Ex. .f. Reuben: Q. in Deut. ., . Seth’s descendants: Q. in Gen. . Sinai, Mt.: Q. in Gen. ; Q. in Ex. , .; Q. in Leu. .; Q. in Num. ; Q. in Deut. n. , n. , .; v. Horeb, Mt. Skopos (skopov~) of Scripture: v. Biblical Interpretation, Patristic (Method / Themes) Sodom and Gomorrah: Q. in Gen. .; Q. in Ios. Solomon: Q. in Ex. ; Q. in Leu. . Sophists: Intro. p. xxxiii Soul: Q. in Gen. , n. , , , ; Q. in Ex. .; Q. in Leu. ., ., , , ; Q. in Num. , , ; Q. in Deut. ; Q. in Ios. , .; Q. in Iud. .; Q. in Ruth . animate: Q. in Gen. .f.; Q. in Leu. . immaterial: Intro. n. ; Q. in Gen. ., immortal: Q. in Leu. rational: Q. in Gen. .; Q. in Leu. .f., ; Q. in Deut. v. Animals / Irrational Beasts: blood of animal = its soul; Body / Flesh, Human; Human Being; Sin: disease / leprosy of soul; Virtue: Figurative Descriptions Source Criticism: v. Biblical Interpretation, Modern; Biblical Interpretation, Patristic (Method / Themes) Stephen: Q. in Deut. . Stoics: Intro. p. xxxiii; Q. in Gen. Suda: Q. in Gen. c. n. (kreofagei`n) Symmachus: Intro. p. xxvi, n. ; Q. in Gen. , n. , n. ; Q. in Ex. , ., , ; Q. in Leu. .; Q. in Num. , .; Q. in Deut. , .; Q. in Ios. .; Q. in Iud. , ., c. n. Synagogues: Q. in Leu. , n.
General Index Synkatabasis (sugkatavbasi~): v. Biblical Interpretation, Patristic (Method / Themes) Syria, Syrians: Q. in Gen. n. ; Q. in Ex. , ; Q. in Iud. Syriac (language): Intro. pp. xxvf.; Q. in Gen. , n. , , n. ; Q. in Iud. , n. Syriac Chronicle: v. Chronicle of Seert Tabernacle: Intro. pp. xxix, xxxiv, xxxix; Q. in Ex. , , , nn. f. and , ; Q. in Leu. , ., , , .; Q. in Num. n. , n. , , , n. , ., ., ., ; Q. in Deut. ; Q. in Iud. Furnishings of: Q. in Ex. .f., n. ; Q. in Num. n. ; v. Altar of Incense; Altar of Sacrifice; Ark of the Covenant; Holy of Holies; Holy Place; Mercy Seat Tabernacles, Feast of: v. Feasts and Festivals Tamar: secures God’s blessing: Q. in Ruth . v. Judah (son of Jacob) Targum: Intro. n. Tattoo: Q. in Leu. , n. Temperance: v. Virtue: Cardinal Virtues Temple: Intro. p. xl; Q. in Ex. , , .; Q. in Leu. ; Q. in Num. ., .; Q. in Deut. , n. , , n. , ; Q. in Ios. .; Q. in Iud. . Christ as: Q. in Gen. , . pagan: Q. in Gen. Ten Commandments: Intro. pp. xxxvii, xxxix; Q. in Ex. , n. , –, n. ; Q. in Leu. ; Q. in Deut. ., nn. f. Teraphim: Q. in Iud. , n. Tertullian: Q. in Ex. n. Tetragrammaton: Intro. p. xxix; Q. in Ex. , . Thaddeus / Lebbaeus: Q. in Num. , n. Theodore of Mopsuestia: Intro. pp. xix, xxii, xxxi, xxxvii, nn. , , , , ,
, *; Q. in Gen. n. , n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Ex. n. , n. , n. ; Q. in Leu. n. , n. ; Q. in Num. n. ; Q. in Ruth n. Theodoret, Questions on the Octateuch: genre of: Intro. pp. xxviii, xxxii–xxxvii, lii, n. ; Q. in Ex. n. ; Q. in Iud. n. geographical lore in: Intro. p. xxxvi; Q. in Gen. , n. , n. ; Q. in Iud. , n. , Theodoret’s moderate evaluation of predecessors in: Intro. p. xxix, n. ; Q. in Gen. n. Theodoret’s pastoral concerns in: Intro. pp. xx, xxixf., xliv, n. ; Q. in Gen. n. ; Q. in Leu. n. Theodoret’s reliance on divine inspiration in: Intro. pp. xlixf.; Q. in Ex. Other Works of: Intro. pp. xxf.; Q. in Leu. . Quaest in Reg. et Par.: Intro. p. xx, nn. f., *; Q. in Ios. c. n. Is.: Intro. p. xlvi; Q. in Num. n. Ier.: Intro. n. ; Q. in Deut. n. ; Q. in Iud. n. Ezech.: Q. in Gen. n. ; Q. in Ex. n. , c. n., n. , c. n. Dan.: Q. in Gen. n. ; Q. in Ex. c. n.; Q. in Num. n. , n. Ps.: Intro. pp. xx, xlvi; Pf. n. ; Q. in Gen. c. n., nn. f., n. , n. , n. , n. , c. n., n. ; Q. in Ex. n. , n. , n. , n. , c. n., n. ; Q. in Num. n. ; n. ; Q. in Ios. c. n.
General Index Cant. cant.: Intro. pp. xx, xlvi, nn. , , ; Pf. n. ; Q. in Gen. n. ; Q. in Num. n. Mi.: Q. in Ex. c. n. Zach.: Q. in Leu. n. In epp. Pauli proem.: Pf. n. Rom.: Q. in Ex. n. , c. n.; Q. in Leu. n. ; Q. in Deut. n. ; Q. in Ios. c. n. Cor: Q. in Ex. n. ; Q. in Leu. c. n. Cor.: Q. in Ex. c. n. Gal.: Q. in Ios. c. n. Col.: Intro. n. Heb.: Q. in Ios. c. n. Affect.: Intro. p. lxxxiv* Epp.: Intro. nn. –, p. lxxxiv*; Q. in Ios. . c. n. Eran.: Intro. p. lxxxiv*; Q. in Ex. c. n. Haer. com.: Intro. n. ; Q. in Ios. c. n. H. rel.: Q. in Gen. c. n.; Q. in Ex. c. n.; Q. in Iud. c. n. Prouid.: Q. in Ios. c. n. Quaest. et resp.: Q. in Ios. c. n. Theodotion: Intro. pp. xxvf., n. ; Q. in Gen. n. , n. ; Q. in Ex. ; Q. in Leu. ; Q. in Iud. c. n. Theophanies: Son / Word appears in theophanies: Q. in Gen. ; Q. in Ex. ; Q. in Ios. to Moses in burning bush: Q. in Ex. –; Q. in Deut. . to Moses / Israel at Sinai: Q. in Ex. , f.; Q. in Leu. ., .; Q. in Num. ; Q. in Deut. ., n. , . to Moses / the high priests in the Holy of Holies: Q. in Ex. .f.; Q. in Leu. .; Q. in Num. .
to Joshua by Jericho: Q. in Ios. v. Abraham: entertains angels; Jacob: Jacob at Bethel, Jacob at Penuel Thomas (Didymus): Q. in Num. Tigris, River: Q. in Gen. Tithes: Q. in Num. .; Q. in Deut. f., n. , , n. , , n. , .; Q. in Ios. .; Q. in Iud. . Tower of Babel: Q. in Gen. ., , n. Trent, Council of: Intro. p. lx* Tribes of Israel: Intro. p. xxxvii, Q. in Gen. f.; Q. in Ex. , , , .; Q. in Num. , , n. , ; Q. in Deut. ., n. , , ; Q. in Ios. , ; Q. in Iud. , , , n. , ; v. Asher, Tribe of; Benjamin, Tribe of; Dan, Tribe of; Ephraim, Tribe of; Gad, Tribe of; Issachar, Tribe of; Joseph, Tribe of; Judah, Tribe of; Levites; Manasseh, Tribe of; Naphtali, Tribe of; Reuben, Tribe of; Simeon, Tribe of; Zebulun, Tribe of Trinity, The: Intro. pp. xlviif.; Q. in Gen. , ., ., n. , ., n. , n. ; Q. in Ex. ; Q. in Num. ; Q. in Deut. , n. ; Q. in Ios. n. Father, the: Intro. p. xlviii; Q. in Gen. , .f., n. , , , , , .–; Q. in Ex. ; Q. in Deut. ; Q. in Ios. . Second Person, the: Son, the: Intro. pp. xlvi, xlviii; Q. in Gen. ., , , , , , n. , , .f.; Q. in Ex. , ; Q. in Num. ; Q. in Deut. ; Q. in Ios. , . Word, God, the: Intro. p. xlvii; Q. in Gen. ., n. , , ; Q. in Num. ; Q. in Ios. f. Holy Spirit, the: Intro. pp. xxxii, xlviii, li, nn. , , ; Pf., Pf. nn. and ; Q. in Gen. , n. , ., ., n. , n. , , , ., .; Q. in Ex. ., , ; Q. in Leu. , ., ; Q. in Num. f., ., , , ., f.; Q. in Deut. ; Q. in Ios. ., ; Q. in Iud. ,
General Index Trumpets, Feast of: v. Feasts and Festivals Typology: v. Biblical Interpretation, Patristic (Method / Themes) Ugarit: Q. in Gen. n. Urim and Thummim: v. Oracles Virgin Mary, The: Q. in Gen. ., .; Q. in Ex. ; Q. in Deut. ; Q. in Ios. n. Virginity: v. Sexuality: virginity Virtue: Q. in Gen. ., , , n. ; Q. in Leu. . Characteristics of: active in deeds: Q. in Ex. ., ; Q. in Leu. . voluntary: Intro. p. l; Q. in Gen. ; Q. in Deut. . Figurative Descriptions: adornment of soul: Q. in Ex. . agonistic imagery: athletes of virtue: Q. in Gen. , ; Q. in Ex. . Paradise = the prize of virtue: Q. in Gen. , wealth of soul: Intro. p. xxxv; Q. in Ex. Exemplified by: biblical saints: Intro. n. ; Q. in Gen. Abraham: Q. in Gen. , , Abraham’s descendants: Q. in Gen. Boaz: Q. in Ruth ., . Joseph: Q. in Gen. ; Q. in Ios. . Moses: Q. in Ex. ; Q. in Num. Noah: Q. in Gen. . Rebekah: Q. in Ruth . Sarah: Q. in Ruth . Seth: Q. in Gen. Seth’s descendants: Q. in Gen. . Shem: Q. in Gen.
Christians: Q. in Gen. .; Q. in Ex. .; Q. in Leu. .; Q. in Deut. women: Q. in Gen. n. ; Q. in Ruth . Cardinal Virtues: courage (fortitude): Q. in Iud. justice: Q. in Gen. , n. , , ; Q. in Ex. , ; Q. in Leu. ; Q. in Num. ; Q. in Deut. , for the poor and needy: Q. in Gen. .; Q. in Ex. ; Q. in Deut. . prudence: Q. in Gen. , n. ; Q. in Num. , n. , .; Q. in Deut. ; Q. in Iud. . temperance (moderation): Q. in Ex. .; Q. in Leu. , .; Q. in Deut. .; Q. in Ios. , ; v. Sexuality: continence Theological Virtues: faith: Q. in Gen. , , ; Q. in Ex. ; Q. in Num. .; Q. in Deut. ; Q. in Iud. ., ; Q. in Ruth . of Abraham: Q. in Gen. , , n. , , .; v. Circumcision Israel lacking in: Q. in Ex. , ; Q. in Dt. . in Christ: Q. in Deut. . necessary for salvation: Intro. p. xlii; Q. in Gen. ; Q. in Ex. ; Q in Num. ; Q. in Ios. .f. must be complemented by works: Intro. p. l; Q. in Ex. ., ; Q. in Leu. . hope in God: Q. in Gen. , ., n. Christ, the hope / expectation of Christians: Q. in Gen. , .; Q. in Ex. .
General Index for material gifts: Q. in Gen. , ; Q. in Leu. ; Q. in Deut. , n. , for spiritual gifts: Q. in Gen. , , ., . material hopes as typical of Jews, spiritual of Christians: Q. in Leu. .; Q. in Deut. , n. love: for God: Q. in Gen. ., ; Q. in Ex. , ., ; Q. in Leu. .; Q. in Deut. , , ; Q. in Iud. .; Ruth . of virtue / the Law: Q. in Gen. , ; Q. in Leu. . of neighbor: Q. in Ex. .; Q. in Deut. , , ; Ruth . Vows: Q. in Leu. , ; Q. in Num. , ; Q. in Deut. of Jacob: Q. in Gen. of Jephthah: Q. in Iud. nazirite: Intro. p. xxxiv; Q. in Num. ; Q. in Iud.
Vulgate: v. Bible (Hebrew Scriptures): Ancient Translations: (Greek) Septuagint: Lucianic Recension (Vulgate), Latin (Vulgate) Wandering of Israel / Forty Years in the Wilderness: Intro. pp. xxviii, xxxix; Q. in Gen. , n. , , , n. ; Q. in Ex. ., ., , n. , , ., n. , ; Q. in Num. n. ; Q. in Deut. .–, , ., , ., .; Q. in Ios. f., n. , .f., . Yahweh: Intro. n. ; Q. in Gen. n. ; Q. in Leu. n. , n. Zacchaeus: Q. in Leu. Zebulun, Tribe of: Q. in Gen. .; Q. in Deut. ., . Zechariah (father of John the Baptist): Q. in Leu. .; Q. in Ios. . Zerubbabel: Q. in Num. , n. Zipporah: Q. in Ex. , n. ; Q. in Num. .
INDEX OF MODERN AUTHORS
We define as “modern” those scholars active since the invention of the printing press. Figures of the earlier period are identified first by the Latin, and then by the vernacular, version of their names. We have tried to catch all those places where an author’s name appears but have not traced all those where he or his work is referred to without name; thus, in the immediate context of those contained in this index, the reader may find additional references to the same or another work by that scholar. In references to the critical notes, we have extracted all names except those of J.F.P. and the editors routinely cited: Sirmond, Schulze, and Fernández Marcos and SáenzBadillos. In addition to the introductions and the notes on the text and translation of the Quaest. in oct., this index cites the Conspectus siglorum (Cs). For other details of organization and abbreviation, v. the introduction to the General Index. Achelis, H.: Q. in Gen. n. ; Q. in Ruth n. Albright, W.F.: Q. in Deut. n. Adler, A.: Q. in Gen. c. n. (kreofagei`n) Asulanus (Asola, Giovanni Francesco d’): Intro. pp. lviif.*, lxii*, n. * Azéma, Y.: Intro. n.
Clifford, R.J.: Q. in Gen. n. , n. , n. , n. ; Q. in Ex. n. , n. , n. , n. , n. Cody, A.: Q. in Ex. n. ; Q. in Num. n. Coogan, M.D.: Q. in Ios. n. , n. ; Q. in Iud. n. Crouzel, H.: Intro. n. ; Q. in Gen. n.
Bardy, G.: Intro. nn. , , , ; Q. in Gen. n. Barré, M.L.: Q. in Leu. n. Bindley, T.H.: Q. in Gen. n. Blenkinsopp, J.: Q. in Deut. nn. and , n. , n. , n. , n. , n. ; Q. in Iud. n. Borret, M.: Intro. n. Braun, R.: Q. in Ex. n. Brenton, L.C.L.: Q. in Gen. n. Brown, R.E.: Q. in Ex. n. ; Q. in Deut. n. Busto Saiz, J.R.: Intro. nn. , Canivet, P.: Intro. n. , p. lxxxiv* Chadwick, H.: Q. in Leu. n.
Dahood, M.: Q. in Gen. n. ; Q. in Ex. n. Darmarius, A.: Cs n. Deconinck, J.: Intro. n. ; Q. in Gen. n. , n. , n. , n. , n. , nn. and ; Q. in Leu. n. , n. Denniston, J.D.: Intro. p. lxxxv*; Q. in Gen. c. n. Devreesse, R.: Intro. nn. , , , *; Q. in Gen. n. , n. , n. , n. , n. ; Q. in Ex. n. , n. Di Lella, A.A.: Q. in Gen. n. Doutreleau, L.: Intro. n. Dumortier, J.: Intro. nn. ,
Index of Modern Authors Eissfeldt, O.: Intro. n. Ellis, E.E.: Q. in Ex. n. Ettlinger, G.H.: Intro. p. lxxxiv* Faley, R.J.: Q. in Gen. n. ; Q. in Ex. n. ; Q. in Leu. n. , n. , n. , n. , n. , n. , n. , nn. and , n. Fernández Marcos, N.: Intro. pp. xxiiif., nn. , –, , pp. lxii*, lxvi–lxxiii*, lxxv*, lxxviii–lxxxv*, nn. *, *, *, –*, f.*, f.*, f.*, *, *, *; Cs nn. –, , , –; Q. in Gen. n. ; Q. in Ex. n. , n. ; Q. in Deut. n. ; Q. in Ios. n. ; Q. in Iud. n. ; Q. in Ruth n. Fitzmyer, J.: Q. in Num. n. ; Q. in Ios. n. Garnerius, Joannes (Garnier, Jean): Intro. p. lxii*, n. * Gerhäuser, W.: Intro. p. lx*, n. * Gerth, B.: v. Kühner, R. Gignac, F.T.: Intro. p. lxxxiv* Gray, J.: Q. in Iud. n. Green, F.W.: Q. in Gen. n. Groningen, B.A. van: Q. in Gen. c. n. Guinot, J.-N.: Intro. p. xxxi, nn. , , , , , , ; Q. in Gen. n. , n. , n. , nn. –, n. , n. , n. , n. , n. , n. , n. , nn. and ; Q. in Ex. n. , n. , n. , n. ; Q. in Leu. nn. and , n. , n. , n. ; Q. in Ios. n. , n. ; Q. in Ruth n. , n.
Kahle, P.E.: Intro. n. Keith, A.B.: Q. in Deut. c. n. Kelly, J.N.D.: Intro. n. ; Q. in Gen. n. ; Q. in Ex. n. Kühner, R.: Intro. p. lxxxiv* Labourt, J.: Intro. n. Laffey, A.: Q. in Ruth n. , n. Lampe, G.H.W.: Q. in Leu. . c. n. L’Heureux, C.E.: Q. in Num. n. , n. , n. , n. , nn. f., n. Mandilaris, B.G.: Intro. p. lxxxiii* Mann, C.S.: Q. in Deut. n. Manutius, Aldus (Manuzio, Aldo): Intro. p. lviii* Marcus, R.: Intro. n. Martini, E.: Cs n. McKenzie, J.L.: Q. in Ex. n. , n. ; Q. in Num. n. ; Q. in Deut. n. , n. ; Q. in Iud. n. Migne, J.-P.: Intro. pp. lxvi*, lxxviii*, n. * Montfaucon, B. de: Q. in Gen. n. Murphy, R.E.: Q. in Gen. n. , n. , n. Nautin, P.: Intro. nn. , * Nicéron, J.P.: Intro. n. * Nikephoros Hieromonachos Theotokes: Intro. pp. lxiv–vi*, nn. –*; Q. in Ex. n. , n. ; Q. in Deut. n. North, R.: Q. in Deut. n. Nowell, I.: Q. in Deut. n.
Harrington, D.J.: Q. in Ex. n. Hartman, L.F.: Q. in Gen. n. Hatch, E.: Intro. p. lxxxiii* Hertzberg, H.W.: Q. in Ex. n. Hervetus, Gentianus (Hervet, Gentien): Intro. pp. lix–lxi*, nn. f.* Hill, R.C.: Intro. nn. , , , , , ; Q. in Gen. n. ; Q. in Ex. n. ; Q. in Leu. n. Hoeschelius, David (Hoeschel, David): Intro. pp. lix–lxi*, nn. –*, *
O’Connell, K.G.: Intro. nn. , , ; Q. in Gen. n. O’Connor, M.: Q. in Iud. n. , n. , n. Oden, T.C.: Intro. n. Olivier, J.-M.: Q. in Ios. pf. n. Ott, M.: Intro. n. * Papadopoulos-Kerameus, A.: Q. in Ios. c. n. Pásztori-Kupán, I.: Q. in Ex. n. Perkins, P.: Q. in Ios. n.
Index of Modern Authors Petit, F.: Intro. pp. lvii–ix*, lxvf.*, lxviii*, lxxii*, lxxvi*, nn. *, –*, *, f.*, f.*, *, –*, *, f.*; Cs nn. –, –; Pf. c. n.; Q. in Gen. n. , c. n. (oJ peravth~) Petruccione, J.F.: Intro. pp. lxxiii–viii*, nn. –*, *, f.* Picus, Ioannes (Picot, Jean): Intro. n. , pp. lvii–lxiv*, lxvi*, lxviii*, lxxviii*, nn. –*, *, *, –*, *, *; Q. in Gen. c. n., n. ; Q. in Ex. c. n. (e{tera de;), . (katapevtasma); Q. in Leu. . c. n. (kai; ejpi; to; a[kron tou` oujranou`), . c. n.; Q. in Deut. . c. n. (aujtoi; . . . hjxivwsan) Puteanus, Iacobus (Puys, Jacques du): Intro. p. lix*
Ternant, P.: Intro. n. Trible, P.: Intro. n.
Quast, U.: Q. in Gen. n. ; Q. in Ex. n. , n. , n. , n. ; Q. in Leu. n. Quasten, J.: Intro. nn. , f.; Q. in Leu. . c. n.; Q. in Ios. c. n. Rad, G. von: Intro. pp. xxixf., xl, nn. , ; Q. in Gen. n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. ; Q. in Deut. n. , n. , n. , n. , n. , n. Rahlfs, A.: Intro. pp. lx*, lxii*, nn. *, f.*; Q. in Iud. c. n. (qerafi;n) Redpath, H.A.: v. Hatch, E. Sáenz-Badillos, A.: v. Fernández Marcos, N. Schäublin, C.: Intro. nn. f. Schottus, A.: Intro. n. * Schulze, J.L.: Intro. n. , pp. lix*, lxiii–vi*, lxxiv*, lxxvi*, lxxviii– lxxxiii*, lxxxv*, nn. *, *, –*, –*, f.*, *; Cs n. ; Pf. n. ; Q.
in Gen. n., n. , n. ; Q. in Ex. n. , n. , n. Senior, D.: Q. in Ios. n. Simonetti, M.: Q. in Gen. n. Siquans, A.: Q. in Deut. n. , n. , n. Sirmondus, Jacobus (Sirmond, Jacques): Intro. pp. lxi–iv*, lxvi*, lxix*, lxxviii–lxxxiii*, lxxxv*, nn. *, *, f.*, f.*, –*, *, *; Q. in Gen. n. , n. ; Q. in Ex. n. Speiser, E.A.: Intro. nn. , ; Q. in Gen. n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , n. , nn. f.; Q. in Ex. n.
Vaux, R. de: Q. in Leu. n. Vawter, B.: Intro. n. Viviano, B.T.: Q. in Num. n. ; Q. in Ruth n. Vollet, E.-H.: Intro. n. * Watson, W.G.E.: Intro. n. * Wellhausen, J.: Intro. p. xxxviii, n. Wevers, J.W.: Intro. p. lxxxiii*; Q. in Gen. n. , c. n. (∆Abraa;m), c. n., n. , n. ; Q. in Ex. n. , n. , n. , c. n., c. n. (ejn ejmoi;), n. ; Q. in Leu. n. , . c. n., c. n.; Q. in Deut. . c. n., . c. n., n. , . c. n., . c. n. Yadin, Y.: Q. in Iud. n. Yarnold, E.: Q. in Num. n. Young, F.M.: Intro. nn. , f., ; Q. in Leu. n.
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