Theodoret of Cyrus (Questions on the Octateuch. Volume 2, On Leviticus, Numbers, Deu)

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Theodoretof Cyrus

2

On Leviticus, Numbers, Deuteronomy, Joshua, Judges, and Ruth





T H E L I B R A R Y O F E A R LY C H R I S T I A N I T Y

. ,

The Catholic University of America

The Australian Catholic University

.

The University of Notre Dame


.

The Catholic University of America, Emeritus

Hebrew Union College—Jewish Institute of Religion

.


.

Dickinson College, Emeritus

. ,

The Catholic University of America Press




T H E L I B R A R Y O F E A R LY C H R I S T I A N I T Y

Theodoret of CyrusThe Questions on the Octateuch

On Leviticus, Numbers, Deuteronomy,

Joshua, Judges, and Ruth

Greek text revised by .

English translation withintroduction and commentary by

† .

The Catholic University of America PressWashington, D.C.



Copyright ©

The Catholic University of America PressAll rights reserved

The paper used in this publication meets the minimumrequirements 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 RobertC. 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. Petruc-

cione, 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, xxv nn . Signs and Abbreviations Used in the Greek Text and the

Critical Notes, xxxi nn

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 TobitEst Esther

Jdt Judith

–Mc The first and second books of Maccabees

Jb Job

Ps(s) Psalms

Prv Proverbs

Eccl EcclesiastesSong Canticle of Canticles, Song of Songs

vii



Wis Wisdom of Solomon

Sir Wisdom of Jesus ben Sirach, Ecclesiasticus

Is Isaiah

Jer JeremiahLam Lamentations

Bar Baruch

Ezek Ezekiel

Dn Daniel

Hos Hosea

Jl Joel

Am Amos

Ob Obadiah

Jon Jonah

Mi Micah

Na Nahum

Hab Habakkuk

Zep ZephaniahHag Haggai

Zec Zechariah

Mal Malachi

NT New Testament

Mt Matthew

Mk Mark

Lk LukeJn 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

Abbreviations

viii





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 NazianzenusGr. 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. HerodotusHex. 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

Abbreviations

x



H. rel. Thdt., Historia religiosa

Ier. Thdt., Commentarius in Ieremiam

Ios. Joshua

Iren. Irenaeus LugdunensisIs. 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 IudaeusPhot. 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

xi

Abbreviations



Abbreviations

xii

Rep. Pl., De republica

Rom. Thdt., Commentarius in Ep. ad romanos

ser. sermo, sermones

Ser. – in Gen. Chrys., Sermones in Genesimsirm. 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 erstendrei Jahrhunderte

Hatch and Redpath E. Hatch and H.A. Redpath, A Concordance to the Septuagint



HeyJ Heythrop Journal

IThQ Irish Theological Quarterly

JBL Journal of Biblical Literature

LXX Septuagint = the predominant form of the Greek text of the OT

LSJ H.G. Liddell, R. Scott, H.S. Jones, and R. McKenzie,A Greek-English Lexicon

Month The Month

MSU Mitteilungen des Septuaginta-Unternehmens

MT Masoretic Text = the predominant form of theHebrew text of the OT

NCBC The New Century Bible Commentary NJBC R.E. Brown et al., New Jerome Biblical Commentary

NRSV New Revised Standard Version

ns new series

OBS Österreichische Biblische Studien

OCP Orientalia christiana periodica

OTL Old Testament Library

PG Patrologia graeca, ed. J.-P. Migne (Paris –)PGL G.H.W. Lampe, Patristic Greek Lexicon

PL Patrologia latina, ed. J.-P. Migne (Paris –)

Quasten J. Quasten, Patrology

RB Revue biblique

REG Revue des études grecques

SC Sources chrétiennes

SE Sacris Erudiri

Sef. Sefarad

StT Studi e Testi

StudP Studia Patristica

TDSA Testi e documenti per lo studio dell’ antichità

TECC Textos y estudios “Cardenal Cisneros"

TEG Traditio Exegetica Graeca

ThH Théologie historique

Theoph. Theophaneia: Beiträge zur Religions- undKirchengeschichte des Altertums

Abbreviations

xiii



ThRes Theological Resources

TLG Thesaurus linguae graecae (stephanus.tlg.uci.edu)

TRE Theologische Realenzyklopädie

VSen 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

Abbreviations

xiv



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: , ,

, , .

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Masoretic Text (MT)

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Septuagint (LXX)

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Exodus

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Numbers

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Deuteronomy

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– Samuel

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Daniel

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Tobit

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Amos

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Zechariah

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Matthew

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Mark

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Luke

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John

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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 (Brook-line, Mass. )

Bibliography

xxiii

. This work is of dubious attribution.



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~ Kuv rrou pro;~ ta;~ ejpenecqeivsa~ aujtw/ ` ejperwthvsei~ parav tino~ tw` n ejx

Aijguvptou ejpiskovpwn ajpokrivsei~ (St. Petersburg )

Bibliography

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 manuscriptcontains Theodoret’s Qq. – on Gn, not chapters – of the biblicalbook.

. An annotation of the form “ (first line)” = the ms. contains thequestion of question and the first line of the answer (v., e.g., on a )

. An annotation of the form “Ex – (except question)” = the ms. con-tains 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), (exceptquestion, . 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.

xxv

. 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 Marcosand A. Sáenz-Badillos, and further clarifications generously and patiently providedby 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.



class c below), are parts of the same book and were copied by the samehand.

: 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 an-swer), –; 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), –, (firstthird)

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 thetext; nonetheless it will be cited in this edition to illustrate its influenceon Schulze’s selection of readings.4 It becomes representative of thisgroup 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 –, (firsthalf), (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

Conspectus siglorum

xxvi

. 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.”



: 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 an-swer), –; Jgs –, (last third of answer), (last couple of lines),–; RuthThis 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 onesource, 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.


Pf.; Gn –; Ex –, (except question), –; Lv –, (exceptquestion), –; 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), (exceptquestion), –, (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 an-

swer)This section of the manuscript (v. on a and c in class a above) containstwo texts both copied from Madrid, Biblioteca Nacional . The first, atranscription of Gn – was intercalated between a and c to supply the lacuna in the Quaest. in Gn in c .6 The second completed this sup-plement with the preface and Q. . As both sections are apographs of asurviving manuscript, b will not be cited in this edition.7

The Manuscripts and Their Contents

xxvii

. N. Fernández Marcos and A. Sáenz-Badillos, p. xviii.. F. Petit, Catenae, vol. , p. xxxiv, note .. Ibid., pp. xlviiif., lif., liv.



: 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 lastcouple of lines of answer); Jos; Jgs

Conspectus siglorum

xxviii

. For this date, which is different from that given by Fernández Marcos andSáenz-Badillos, v. F. Petit, Catenae, vol. , p. xxiii, note .

. Ibid., p. xxi.



: 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 missingportions of the first fifteen questions on Gn.10 Though the Madrid edi-tion cites both the earlier and later portions by the same siglum ( ), Ihave introduced the following distinction:

(th c.): Gn. , (question and first few lines of answer), .–, (ques-tion only), (last third), –, –, . (first sixth), . (last threefifths)–end; Ex; Lv –, (first half), (except question and first

percent of answer), –; Nm –, (except last couple of lines of an-

swer), (except question and first couple of lines of answer), –(twice), –; Dt; Jos pf.–, (first half), (except question and firsthalf 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)


Pf.; Gn , (except the question and first few lines and last third of an-

swer), , –, –, –, , , (incomplete),11 –, (firsthalf), (except question and first third of answer), –,

: V. the description of this ms. in class B above.


Pf.; Gn –


Gn –,12 (except question), –

: Venice, Biblioteca Marciana, Ms. gr. I. = (th c.?)

Pf.; Gn –, –, , –, , , (except last few lines of answer)

The Manuscripts and Their Contents

xxix

. E. Martini (#) tentatively identifies the later hand as that of Andreas Dar-marius.

. 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 some-where 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 “.”



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 lasttwo 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 re-marks 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 ques-

tion); Lv –, (except question), ,14 , (except question), –,–, (except question), f.; Nm –, –, –, (except ques-tion), –; Dt –, (except question), f., (except question),–, , , (except question), (except question), , (exceptquestion), (except question), (except question), , (except ques-tion), –; Jos pf.–, (except question and one fifth of .), –,–, –, ; Jgs , –, (except question), , , f., –, (firstthree 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 an-swer), –; Ex –, –, (except part of question and first coupleof lines of answer), –; Lv; Nm; Dt; Jos; Jgs; Ruth

: Dublin, Trinity College, D.. (th–th c.)Gn (except last five lines of answer)

Conspectus siglorum

xxx

. This manuscript does not carry any of Qq . f. In the Madrid edition, themarginal sign of a lacuna in the middle of the second sentence of Q . (p. ) is amistake. 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.



.

Manuscript Classes

a in Qq on Gn not used

in Qq. on Ex–Jgs = the agreement of c and

in Qq. on Ruth not used

a 1

in Qq. on Gn–Ruth replaced by “ ”

a 2

in Qq. on Gn–Jgs = the agreement of and


A in Qq on Gn = the agreement of

c,

, and a 2 in Qq. on Ex–Jgs = the agreement of a, , and a

2


B in Qq. on Gn = the agreement of , ,

in Qq. on Ex = the agreement of and

in Qq. on Lv–Jgs. = the agreement of , (or a ),

and

in Qq. on Ruth = the agreement of and

c in Qq. on Gn–Lv = the agreement of , , and in Qq. on Nm–Ruth = the agreement of , , , and

c 1

in Qq. on Gn–Ex = the agreement of , , , and

in Qq. on Lv–Ruth = the agreement of and

C in Qq. on Gn–Ruth = the agreement of c and c 1

Other Signs and Abbreviations

cod. A codex alexandrinus (V. note to Q. on Jgs.)cod. B codex vaticanus (V. note to Q. on Jgs.)

codd. codices = the reading of all the manuscripts

F.M. N. Fernández Marcos and A. Sáenz-Badillos

F.P. Françoise Petit

inc. Marks manuscripts that are lacking something other than

or more than just the initial query of a Q.

J.P. conjectured by John Petruccione

om. omit

Signs and Abbreviations

xxxi



Pic. J. Picot

Q. Quaestio, i.e. both the initial query and Theodoret’s response

Sch. J.L. Schulze15

Sir. 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.

(Sch.) An abbreviated name enclosed in parentheses indicates thescholar, other than Fernández Marcos and Sáenz-

Badillos, who attests to a reading of a manuscript or an

edition.16

Conspectus siglorum

xxxii

. 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 theword or phrase of col. that is illustrated or supplemented by reference to the

Catena Nikephori; () “n. , col. ” directs the reader to note , which standsbelow 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 atthe Library of Congress, the national databases list only two copies of Picot’s edi-tion in the United States: one at Harvard and the other at the University of Chica-go.



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 ajpostolikwn

ejpistolwn uJpomnhvmasin: ejrw' de; o{mw" kajntau'qa ejn kefalaivw/.

”Oti me;n ajnendeh;" oJ Qeov", oujk oi\mai oujde; tou;" a[ganajnterei'n ajnohvtou": o{ti de; kai; ta;" toiauvta" ouj prosiv etai

qusiva" dia; tw'n pleivstwn ejdivdaxe profhtw'n. ejpeidh; dev, crovnon

sucno;n ejn Aijguvptw/ diatetelekwv", oJ lao;" quv ein daivmosin

ejdidav cqh, 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 theapostles; 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 writingsagainst the Greeks and the heretics, and, especially in my work

against the Persian magi, as well as in my expositions of the Old Tes-

tament prophets, and in my commentaries on the epistles of the

apostle.1 Nevertheless, I shall provide a brief treatment of this sub-

ject 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, hetaught 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 hadalready completed the last of the Christian apologies comparing Greek and Chris-tian philosophy, a lost work against the Persian magi, a compendium of heresiesfrom Simon Magus to Nestorius and Eutyches, and all his exegetical works on theOld Testament (profhtwn) and the New Testament letters (ajpostovlwn); v.Guinot, pp. –, esp. f.



qeasavmenov" se tw' / tw'n qusiwn ai{mati caivrousan, sunecwvrhsav

soi th'" toiauvth" ajpolauv ein ejpiqumiva".

Pro;" de; touvtoi" kai; e{teron aujtoi'" ajlexivkakon dia; touvtou

kateskeuvase favrmakon: quv esqai ga;r aujtw' / prosevtaxe ta; paræaijguptivwn 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'si 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" iJ erourgivai.l dhloi' de;

hJ me;n aJ martiva 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' katekaiv eto,m


c. Lv .mmd. Lv .mme. Lv .mmf. Lv .; .mmg. Lv .mmh. Lv .–mmi. Cf., e.g., Lv ., , ; ..mm j. Lv .; .mmk. Lv .–.mml. Lv .–mmm. Lv mm



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 offeringof 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 an-

imals 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 towhom 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 le-

gal obligation but offered in a spirit of devotion,i and others “sacri-

fices 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, “er-

ror” the offense that arises from force of circumstance—for in-

stance, unwittingly approaching a leper, a corpse, or a person suffer-

ing 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 regardingthose that applied only to the Jews.

In some sacrifices the victim was burned entire,m in others only

Question



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 div ca 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

oj feivlonte": kata; ga;r to;n profhvthn, to; provswpon iJlaruvnei to;

e[laion:q oujde; to; eujw'de" oiJ th'" ponhriva" mh; aj fievnte" 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 latreuv ein e[ fh tou;"

ejn tw' / novmw/,s oujk ajpo; trovpou nomivzw ti dra'n, tai'" tw'n ajlovgwn

iJ ereivwn diaforai'" ejoikevnai levgwn tou;" eJautou;" tw' / Qew' /

prosfevronta": oiJ me;n ga;r to;n ajkthvmona kai; aj frovntida

ajspazovmenoi bivon o{lou" eJautou;" aj fierou'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'" iJ ereu'si, 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|ovn ti gavla

toi'" deomevnoi" parev cousi th'" creiva" ta; peritta; kata; th;n

ajpostolikh;n nomoqesivan, th;n levgousan, to; uJ mw' n perivsseumaeij" to; ejkeivnwn uJstev rhma,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. : <mh;> 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 .mms. Heb .mmt. Cor .mm




small parts of the victim: the membrane enclosing the belly, the kid-

neys, the fat on top of them, and the lobe of the liver. n I have ex-

plained elsewhere the symbolism of each of these.2 The sacrifice for

sin was offered without oil and incense,o for those seated in thedarkness 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

andthose 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 them-

selves 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 gen-

tleness 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.

Question



mimouvmenoi tou;" tw'n peristerw'n neottouv": oujde; ga;r teleiva"

quv esqai 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

keleuv ei:v oiJ ga;r pthnoi; th;n diavnoian ejx o{lh" kardiva"

ajgapw'nte" to;n Qeovn, ouj diairou'sin aujth;n eij" ta; ghvi>na 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}" ajpagoreuv ei tou;"

bou'" ajlow'nta" khmou'n,w ejphvgage, mh; tw' n bow' n mevlei tw' / Qew` /;

h] diæ hJ ma' " pavntw" levgei; diæ hJ ma' " ga; r ejgravfh, o{ti ejpæ ejlpivdi

ojfeivlei oJ aj rotriw' n aj rotria' n kai; oJ ajlow' n th' " ejlpivdo" aujtou'

metev cein 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"

oujk ajmnoiv, ajlla; civmaroi prosefevronto.aa dhloi' de; tou'to kai; oJ

despovth" Cristo;" ejn toi'" iJ eroi'" eujaggelivoi", tou;" me;ndikaivou" ajmnoi'", tou;" de; aJmartwlou;" ejriv foi" 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.)mm y. Lv ., mmz. Lv .f., mmaa. Lv .f., f.mmbb. Mt .–mmcc. Lv .m



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 heav-

en 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 perfec-tion. 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 fe-

male,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 tokids.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

Question

. Theodoret must have suspected that Christian readers would regard the de-tails of OT sacrificial ritual as irrelevant unless they were interpreted allegorically with reference to their own states of life and religious practices.



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;ndecomevnh, 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" zwv /wnspanivzonte".

jEpishmantevon de; kai; tou'to, wJ" to;n prosfevronta zw' /on

a[nqrwpon ojnomavzei: a[nqrwpo", gavr fhsin, ejx uJ mw' n, o}" eja;n

prosfev rh/ 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, prosfev rh/

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.

() ∆Apagoreuv ei de; zumivta" a[rtou" prosfevresqai,ii diæ h}n

e[ fhn aijtivan: oujde;n ga;r e[ cein dei' th'" aijguptiakh'" politeiva".

ajpagoreuv ei kai; mevli prosfevresqai tw' / bwmw' /. jj kaiv tine" mevn

fasin wJ" th'" melivtth" kai; ajkaqavrtoi" tovpoi" ej fizanouvsh"

kai; pavntoqen ajqroizouvsh" th'" melitourgiva" ta;" aj formav",

tine;" de; didavskesqai hJma'" eijrhvkasin ejx oijkeivwn povnwn ta;"

qusiva" ejpitelei'n, kata; th;n tou' Solomw'nto" paraivnesin, th;nlevgousan, tiv ma to;n Kuv rion ajpo; sw' n dikaivwn povnwn kai;

ajpav rcou aujtw' / ajpo; sw' n karpw' n dikaiosuvnh":kk oJ de; th'"

melivtth" karpo;" ouj c 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 pre-ceding the quotation of Prv ..

dd. Lv .mmee. Lv .mmff. Lv .–mmgg. Lv . (LXX var.)mmhh. Lv .mmii. Ex .mm jj. Lv .mmkk. Prv .mm



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 pan-

baked 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 sac-

rifices from the products of our own hard work in keeping with theexhortation of Solomon, which goes, “Honor the Lord from your

righteous labors and give him the first-fruits of your righteous-

ness.”kk According to this argument, honey is the produce of the

bees, not of our own work. But this explanation overlooks an im-

Question

. V. Q. on Ex.



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 ajpagoreuv esqai.

toi'" mevntoi iJ ereu'si 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, aJ martiva" laou' mou favgontai.mm

Tou;" de; a{la" ejpibavllesqai toi'" iJ ereivoi" keleuv ei,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 oj rqw' " prosenevgkh/", oj rqw' " de; mh; dievlh/" ;pp kai; oJ qei'o"

ajpovstolo" nomoqetei' levgwn, oJ lovgo" uJ mw' n e[stw

pavntote .......a{lati hj rtumevno".qq kai; oJ Kuvrio" toi'" ajpostovloi"

e[ fh, uJ mei' " ejste to; a{la" th' " gh' ": eja;n de; to; a{la" mwranqh' /, ejn

tivni aJlisqhvsetai; rr

() ∆Asinh' de; kai; a[mwma prosfevrein a{panta keleuv ei ta;

quvmatass kaivtoi diav fora 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" politeuv esqai 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)mmqq. Col . (NT var.)mmrr. Mt .mmss. Lv ., ; ., ; ., (LXX), f., , mm



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 ancientwickedness, 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 in-

structs people in every walk of life to keep free of fault: those em-

bracing virginity to live according to its norms, those choosing the

yoke of marriage to avoid impairing the conjugal bond in their in-

tercourse, 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.

Question

. As Guinot points out (p. ), the surviving patristic exegesis of Lv . isconcerned solely with the prohibition against the offering of leaven and does notdeal with that against the offering of honey. Nonetheless, we lack the discussionsof Diodore and of Theodore of Mopsuestia, from whom Theodoret may here bedrawing. The Jewish author Philo (Spec. .) had explained this rejection of hon-ey 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 baf-

fling reproach of Cain attributed to the Lord in the septuagintal version of Gn ..



Tw'n de; quomevnwn, plh;n tw'n oJlokautwmavtwn, ta; me;n tw' /

bwmw' / prosefevreto, ta; de; toi'" iJ ereu'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 prosferovntwnajpenevmeto 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; iJ ereivwn kai; hJ ojsfuv" h[, kata;

tou;" a[llou" eJrmhneutav", hJ kev rko" ,ww ejpeidh; toi'" ejn ajreth' /

teleivoi" oiJ ajtelei'" crwvmeqa presbeutai'" kai; diæ ejkeivnwn ta;"

hJmetevra" prosfevromen proseucav". ejpetivqei de; oJ prosfevrwn

tw' / iJ ereivw/ ta;" cei'ra" oiJonei; ta;" eJautou' pravxei":xx

tw'n ga;rpravxewn aiJ cei're" dhlwtikaiv, uJpe;r de; touvtwn to; qu'ma

prosev feren. ai{mato" de; kai; stevato" ajpev cesqai keleuv ei, kai;

ajmfovtera tw' / qusiasthrivw/ diagoreuv ei 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 iJ ereuv ein keleuv eizz kai; tw' / me;n qusiasthrivw/ prosfevrein

a} proeirhvkamen, ta; de; kreva kai; to; devrma su;n th' / kovprw/ e[xw

th'" parembolh'" katakaiv ein.aaa tou'to de; dhloi' to; th;n

aJmartivan ajllotrivan ei\nai tw'n iJ erw'n peribovlwn. kai; panto;" de;

tou' laou' toiauvthn tina; paranomivan tetolmhkovto", th;n i[shn

prosenecqh'nai qusivan nenomoqevthke,bbb didavskwn hJlivkon th'"

iJ erwsuvnh" 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'ndihgovreuse:ccc tosou'ton ajpodei' th'" ajrcieratikh'" ajxiva" oJ th;n

swmatikh;n pepisteumevno" ajrchvn. to;n de; mhvte iJ ereva o[nta

mhvte a[rconta, hJmarthkovta dev, civmairan qu'sai prosevtaxe:ddd


|26b

tt. Lv ., ; .–, –; .–, , –mmuu. Cor .mm

vv. Lv .–mmww. Lv .mmxx. Lv .; ., , ; ., , , , mm yy. Lv .; .–mmzz. Lv .mmaaa. Lv .f.mmbbb. Lv .f.mmccc. Lv .f.mmddd. Lv .f.mm



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 apos-

tle 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 kid-

neys, the fat, and the lobe of the liver,vv and the loins of some vic-

tims—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 offer-

er placed his handsxx —his actions, as it were, since hands are sugges-

tive of actions, and he was making the sacrifice on account of his ac-tions. 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 calf zz 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 be-

ing 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 he-

goat, 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

Question

Here, drawing a connection between the verb diairevw, whose literal meaning is“cleave” or “divide” but which may also signify “determine” or “decide” and di-akrivnw = “separate” or “discern,” the root of the substantive diakritikovn (the fac-

ulty of discernment), Theodoret suggests that the Lord was reproving Cain notsimply, or even primarily, for the improper division of the sacrificial victim but fora lack of discernment.



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

aJ yavmenon, h[ tino" ojmwmokovto" ajkouvsanta kai; to;nparabebhkovta 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 keleuv ei, e[peita

prosenegkei'n h] ajmnavda h] civmairan, kai; touvtw/ tw' / trovpw/ to;n

Qeo;n iJlewvsasqai. eij de; pevnh" h\ /, h] duvo trugovna" keleuv ei

prosenegkei'n h] duvo neottou;" peristerw'n,eee

eij de; mhde; touvtwn eujporoiv h, mikra;n semivdalin ejlaivou div ca 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; kruv yai 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"

aj cavriston ou[te wJ" ejpivorkon timwrei'tai ajlla; mikra' / qerapeuv ei

zhmiva/.hhh

Tiv ejsti yuch; eja;n lavqh/ aujth;n lhvqh kai; aJ mav rth/ 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



for the ruler, and the female for the ruled, as we have already re-

marked.8

() Whoever had touched any unclean forbidden thing, or heard

someone take an oath and failed to censure him when he broke thatoath, or himself promised to do something or offer something to

God and failed to put his word into effect, although he had con-

firmed 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 pi-

geons;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 andincense of sweet odor, but sin has no trace of either. Now, it was very

fitting that he should link touching something unclean and conceal-

ing 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 per-

jury.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 ful-

fil 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

Question

. Cf . Lv for the various sacrifices for transgressions and Q. on Ex for thesame explanation of the different use of the male and female victims.



prosenegkei'n eij" kairo;n ta; tw' / Qew' / aj fierwmevna oi|on ta;

prwtovtoka, h] ta;" ajparcav", h] ta;" ejpaggeliva". to;n tauvth/

toivnun peripeptwkovta th' / plhmmeleiva/ meivzoni uJpobavllei

zhmiva/: keleuv ei 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" iJ erourgivan, 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", keleuv ei 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" aj feivlanto, 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" pepoiv hken:

ajpevdwke ga;r provteron a{per hjdivkhse tetraplavsia: ei\qæ ou{tw"

ta; hJmivsh tw'n oijkeivwn toi'" penomevnoi" dievneimen.d

Dia; tiv tou' iJ erevw" th;n qusivan oJlokautou'sqai prosevtaxen;a

Tevleion ei\nai didavskwn to;n iJ ereva 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 .



something consecrated to God, like the firstborn, first-fruits, or

something they had vowed. So he subjected anyone guilty of this in-

advertence 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 inad-vertence, 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 aggravatedthe 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 par-

tially, but entirely, to the God of the universe.1

Question

. Theodoret deals first with the penalties for involuntary (Lv .–), and thenfor deliberate, offenses (.–). His valuation of the ram is drawn from ., inwhich his Bible may have read the word “fifty” before or after the noun shekels”; inthe ap. crit. to this verse, Wevers and Quast, making no mention of Theodoret, citeonly a couple of the LXX manuscripts and the Armenian version for the insertionof this figure.

. This is Theodoret’s own interpretation of the requirement in Lv .; he doesnot provide his readers with a Christian parallel.



Dia; tiv ejn tw' / tovpw/ tw'n oJlokautwmavtwn kai; ta;" peri;aJmartiva" qusiva" iJ evreuon;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 aJptov meno" tw' n krew' n aujth' " aJgiasqhvsetai; a

Eujlavbeian aujtou;" didavskei, kai; meta; devou" prosievnai toi'"

qeivoi" keleuv ei, kai; povrrw tw'n iJ erw'n eJstavnai diagoreuv ei. to;n

de; pelavzein tolmw'nta, ei\ta tou' ai{mato" rJanivda decovmenon tw' /

naw' / prosedreuv ein keleuv ei wJ" oujkevti eJautou' kuvrion o[nta:

prosedreuv ein dev, ouj c iJ erourgou'nta, ajlla; th;n a[llhn

leitourgivan ejpitelou'nta. dia; tou'to kai; ta; iJmavtia, ta; tou'

ai{mato" ejkeivnou ta;" rJanivda" decovmena, pluvnesqai keleuv ei,b

ta; de; skeuv h, eij me;n calka' ei[ h, ejpimelw'" ajposmhv cesqai, eij de;

keravmea, suntrivbesqai.c


A [ ], B, C, = mss.

a. Lv .mmb. Lv .f.,

A [ 32], B, C, * = .

a. Lv .mmb. Lv .mmc. Lv .



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 sancti-

fied”?a

This teaches them reverence, bids them take part in divine serv-

ice with respect, and requires them to stand at a distance from the

sacred sacrifices. It prescribes that the one who presumes to ap-

proach 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

Question



Dia; tiv meta; trivthn hJmevran ouj keleuv ei tw'n iJ ereivwn ejsqiv ein,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 keleuv ei, ta;

de; peritteuvonta katakaiv esqai 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 aJ yavmenon ajpagoreuv ei tw'n

th'" qusiva" metalambavnein krew'n;a

Dia; tw'n smikrw'n touvtwn ta; megavla qerapeuv ei paqhvmata. eijga;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 aj fwvrise 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[llwnnomoqetei'.


A [ ], B, C –51, = mss.

a. Lv .–

A [ 32], B, C, = mss.

a. Lv .f.mmb. Lv .–mmc. V., e.g., Ex ..



Why did he forbid the consumption of the sacrificial flesh afterthree days and impose a penalty for transgression of the law by de-

claring 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 car-

cass, 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 “trans-

gressions.” The following verses confirm the truth of this. After

commanding that all fat be offered on the altar, he allotted to hu-

man usage the fat from animals that had died or been killed by oth-

ers.b Yet as he declared all such things unclean,c anyone touching

one of these was also unclean. We gather from this passage as wellthat he legislates some things through others.1

Question

. 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 theabuses that could easily arise in a sacrificial repast permitting a rather extensive lay participation.”

. Again, this Antiochene commentator has difficulty accepting that involun-

tary 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



Dia; tiv ai{mati kai; ejlaivw/ kai; th;n ajkoh;n tou' iJ erevw" th;ndexia;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;" ej crivsqh: eijsi; ga;r kai; eujwvnumoi pravxei" kai;

uJpakoh; blaberav.

Pw'" nohtevon to; pu' r, to; ajllovtrion ; a

jEdivdaxen hJma'" hJ i Jstoriva wJ", th'" prwvth" ejpiteloumevnh"

qusiva", tw' / qeivw/ puri; kathnalwvqh ta; iJ erei'a. tou'to a[sbestondiafulacqh'nai prosevtaxen oJ despovth" Qeov", kai; nuvktwr kai;

meqæ hJmevran xuvla tw' / puri; corhgei'sqai i{na mh; ceiropoiv hton

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 ceiropoiv hton, 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 .–.



Why did he anoint the priest’s right ear, right hand, and foot withblood 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 ac-

tions—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. TheLord 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 for-

eign into holy Scripture but to be content with the teaching of theSpirit, and to abhor heretics, some of whom have combined their

Question

fat, even though anyone who touches it must become unclean, the issue of ritualpurity or impurity cannot be of any real significance. V. also Qq. (on the un-cleanness of gonorrhea) and (on the adulterated garment), in which Theodoretdevelops the same line of argument against the reality of uncleanness that is de-rived from anything but an act of the will.

. Theodoret first offers a typological, and then a simpler ethical, interpretationof this anointing of the priest: cf. Lv .–, where oil and blood are used in theanointing of a leper.



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;" iJ ereva" oi[nou kwluv ei 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 iJ ereva ei\nai keleuv ei, kai; tou;" diakovnou" mh;

oi[nw/ pollw' / prosev conta":c kaiv, tw' / Timoqevw/ grav fwn, oi[nw/ ojlivgw/

kecrh'sqai prosevtaxe dia; ta;" sucna;" ajsqeneiva":d tevleion ga;r

ei\nai to;n iJ ereva 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' " aJ martiva" ejn tovpw/

aJgivw/, o{ti a{gia aJgivwn ejstivn ; tou' to e[dwken uJ mi' n Kuv rio" fagei' n

i{næ ajfevlhte th;n aJ martivan 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"

uJpev comen tw' / Qew' /. tou'to aijnittovmeno" oJ despovth" Qeov", dia;tou' profhvtou e[ fh: aJ martiva" 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 .mme. Lv . (LXX var.)mmf. Hos .mm



mythological fables with the divine oracles, while others have pre-

ferred 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 de-

termined number of days. The apostle also enjoined that the priestbe “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 infirmi-

ties.d Indeed, the priest must be perfect because entrusted with in-

tercession for the people. Thus, as soon as Moses the lawgiver ob-

served 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 zeal-

ous 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

Question

. Theodoret draws a parallel between the offense of Aaron’s sons against theholy fire and the misuse of the Scripture by Christian heretics, some of whom con-test the limits of the canon while others offer interpretations at variance with whathe regards as the clear sense of the text.

. It is in the intercessory role of the priesthood that Theodoret sees the con-nection between Paul’s injunctions to the Christian clergy regarding the consump-tion of alcohol and Moses’ criticism of Aaron’s sons for mishandling the sacrificial



Tiv shmaivnei to; dichlou' n kai; mhrukwv menon ; 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; mhrukwv menon

th;n tw'n qeivwn logivwn shmaivnei melevthn: w{sper ga;r to;

provbaton kai; ta; touvtw/ prosovmoia dihnekw'" ajnapempavzetaith;n trofhvn, ou{tw" oJ ejmmelh;" kai; filovqeo" pro;" to;n tw'n o{lwn

boa' / Qeovn, wJ" hjgavphsa to;n nov mon sou, Kuv rie: o{lhn th;n hJ mev ran

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 ejpinhv cetai. ta; ga;r ouj


A [ ], B, C, = mss.

a. Lv .mmb. Ps .mmc. Lv .mmd. Lv .f.mme. Lv .mm



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 regur-

gitate their food, so the devout and God-loving person cries out tothe 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 regur-

gitate 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 de-vote 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 ac-

cept 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

Question

meat. The Christian priests must be above reproach to win God’s forgiveness fortheir people, a task in which Eleazar and Ithamar failed when they neglected toconsume 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 #), hedoes not imply that they were given to excessive drinking.



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'" ij cquvsi, 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" ajpev cesqai, kai; th;n duswvdh th'"

aJmartiva" trofh;n ajpostrev fesqai, 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 aj rcai' " kaqiemevnhn, ejn h| / h\ n pavnta

ta; tetravpoda.......th' " gh' " kai; ta; peteina; tou' ouj ranou' ,h kai;

h[kouse fwnh'" legouvsh", ajnastav", Pevtre, qu' son kai; favge.i

ei\ta eijrhkovto" ejkeivnou, mhdamw' ", Kuv rie, o{ti oujdevpote e[fagon

pa' n koino;n h] ajkavqarton, j e[ fh oJ despovth" Qeov", a} oJ Qeo;"

ejkaqav rise su; mh; koivnou.k o{ti de; tou' Kornhlivou cavrin tau'ta

ejrrhvqh, ejqnikou' ge o[nto" kai; swthriva" ej fiemevnou, dhloi' ta;

eJxh'". kai; oJ Kuvrio" de; toi'" ajpostovloi" e[ fh, polloi; ejleuvsontai

pro;" uJ ma' " ejn ejnduv masi probavtwn, e[swqen dev eijsi luvkoi

a{ rpage":l kai; toi'" ijoudaivoi", gennhv mata ej cidnw' n:m kai; oJ

ajpovstolo", blevpete tou;" kuvna":n kai; toi'" ej fesivwn

presbutevroi", oi\ da o{ti meta; th;n a[fixivn mou eijseleuvsontai

luvkoi barei' " eij" uJ ma' ":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", wJ moiwvqh hJ basileiva tw' n

ouj ranw' 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 .mm j. Acts .mmk. Acts .mml. Mt .mmm. Mt .; .mmn. Phil .mmo. Acts .mmp. Jer .mmq. Is .mmr. Mt .mm



those that wallow in the mud below. In the case of rational crea-

tures, 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 finsto 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 de-

clares unclean those that prey upon others, feed on corpses, and de-

light 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 de-clared 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

Question



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 wj feleiva" 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"

ajpostrev fetai, h] to; tw' / ajlhqinw' / Qew' / prosferovmenon kai; paræ

aujtou' ejsqiovmenon;

Tiv dhv pote eja;n me;n eij" ojstravkinon skeu'o" ejmpevsoi ti tw'n

ajkaqavrtwn, suntrivbesqai tou'to keleuv ei, 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

keleuv ei, 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 keleuv ei ei[ ti touvtwn aujtoi'" ejmpevsoi tw'n zwv /wn.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.


|30

s. Mt .mm

A [ 32], B, C, = mss.

a. Lv .f.mmb. Lv .f.mmc. Lv .





manqavnomen de; pavlin hJmei'" hJlivkon hJ aJmartiva kakovn: to;n ga;r

ajlhqh' molusmo;n ejkeivnh/ prostrivbetai.

Dia; tiv a]n me;n div ca u{dato" spevrmati ejmpevsoi to;

qnhsimai'on ouj miaivnei, a]n de; meta; u{dato" ajkavqarton

ajpofaivnei;a

jEpeidh; hJ uJgrovth" tou' ij cw'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 dianapauv esqai keleuv ein 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.


||26b

A [ ], B, C, = mss.

a. Lv .f. mmb. Lv .–mmc. Cor .

A [ 32], B, C –51, = mss.

a. Lv .–



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 de-

file 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 un-

clean,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 pas-

sage 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 havecontrolled their desires, whereas when they were told she was un-

clean, they shunned intercourse to avoid contracting the unclean-

ness. Thus, the Law quenched libido by the rule of uncleanness.

Question

. As in the preceding discussion of the distinction between clean and uncleananimals (Q. ), Theodoret attempts to find a spiritual application of lasting valuein the laws dealing with contamination (Lv .–).



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 iJ ereu;" 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., , –



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 nat-

ural weaknesses are thought to be unclean, the deliberate are muchmore 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 lep-

rosy,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 disfig-

ures it with blotches.1

Question

. Theodoret addresses the provision establishing the period of uncleanness fora 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. ), hedraws this interpretation from Diodore (Deconinck, frag. ), who tried to discern

behind the provision a humane concern for the health of the mother. Diodore ac-counted for the greater labor of giving birth to a girl by quoting a current physio-logical opinion that the formation of the female fetus required eighty days, andthat 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 associationof blood with life and both with “Yahweh, the source of life.” The loss of blood inchildbirth 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 detec-tion of leprosy (Lv f.) receives only a spiritual interpretation; cf. the closely simi-lar discussion of the cases of uncleanness described in Q. .



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

keleuv ei toi'" a[lloi" i{na mh; para; pavnta to;n bivon tw'n a[llwnajnqrwvpwn kecwrismevno" diavgh/.

Kai; tou'to de; tw'n pneumatikw'n ejsti tuvpo". toi'" me;n ga;r

pistoi'" aJmartavnousin oujde; sunesqiv ein oJ qei'o" keleuv ei novmo",

toi'" dev ge ajpivstoi" eij" eJstivasin kalou'sin ouj kwluv ei

sunestia'sqai. levgei de; ou{tw" oJ qei'o" ajpovstolo": ejavn ti"

kalh` / uJ ma' " tw' n ajpivstwn, kai; qevlete poreuvesqai, pa' n to;

paratiqev menon uJ mi' n ejsqivete, mhde;n ajnakrivnonte", kai; ta; eJxh'".b peri; de; tw'n aJmartanovntwn pistw'n ou{tw" e[ fh: ejavn ti"

ajdelfo;" ojnomazov meno" h\ / pov rno", h] pleonevkth", h]

eijdwlolavtrh", h] mevquso", h] loivdoro", h] a{ rpax, tw' / toiouvtw/

mhde; sunesqivein:c kai; pavlin, stevllesqe uJ ma' " 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 uJ mi' 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



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 for-

bids 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 re-

viler, 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, resem-

bles 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—notmeaning all the sexually immoral people of this world, or the

greedy, the robbers, and idolaters—but only anyone bearing the

Question



sunanamivgnusqai pov rnoi" kai; ouj pavntw" toi' " pov rnoi" tou'

kovsmou touvtou, h] toi' " pleonevktai", h] a{ rpaxin, h]

eijdwlolavtrai", ajllæ.......ejavn ti" ajdelfo;" ojnomazov meno", kai; ta;

eJxh'".e kaqaro;n mevntoi kevklhke to;n o{lon gegenhmevnon leukovn,ouj c wJ" uJgie;" e[ conta to; sw'ma, ajllæ wJ" mhkevti tou;"

pelavzonta" kata; to;n novmon moluvnonta.

Dia; tiv tou' leprou' ajkavlupton ei\nai keleuv ei th;n kefalh;nkai; ta; iJmavtia paralelumevna;a

{Ina gnwvrimo" h\ /, kai; mh; metalagcavnwsi th'" ajkaqarsiva" oiJ

pelavzonte". ou{tw" oJ ajpovstolo" peri; tw'n aJmartanovntwn e[ fh:

stevllesqe uJ ma' " ajpo; panto;" ajdelfou' ajtavktw" peripatou' nto"

kai; mh; kata; th;n paravdosin, h}n parelav bete paræ hJ mw' n:b kaiv,

ejavn ti" ajdelfo;" ojnomazov meno" h\ / pov rno", 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



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 im-

parted legal impurity to those who approached him.

Why did the Law enjoin that the leper’s head be uncovered andhis 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 idol-

ater, 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 ex-

ample, he spoke also of leprous houses: “When you come into theland of the Canaanites, which I am giving you, and I put a plague of

Question

. 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 quotesPaul’s (Cor .– and Thes .) rulings on associations acceptable for a Chris-tian.



uJ mi' n,.......kai; dwvsw aJfh;n levpra" ejn tai' " oijkivai" th' " gh' " th' "

ejgkthvtou uJ mw' 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" ejpev fere

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" periev cei to;n tuvpon. w{sper ga;r

touvtwn to; me;n ejquv eto, to; dev, eij" to; tou' tuqevnto" ai|ma

baptovmenon, ajpeluv eto, 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 .–.mmf. V., e.g., Mc .f.mmg. Lv .

A [ ], B, C –51, = mss.

a. Lv .–mm



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 affect-

ing 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 cloth-

ing 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 thewhole 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 pu-

rification 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 un-

dergoing death, the divinity appropriating the suffering of the hu-

manity. And as the leper emerges glowing and cleansed when sprin-

kled with the blood of the slain bird mixed with pure water on abranch of cedar with hyssop and crimson yarn, so whoever believes

in Christ the Savior and is purified in the water of most holy bap-

tism casts off the stain of his sins. Now, cedar, an incorruptible

Question

. Here Theodoret develops a metaphor for which there is no biblical prece-

dent: the leprous house of Israel and its punishment. On the basis of Lv . heproceeds to depict Jewish synagogues (sunagwgav~) as places of moral or spiritualcontamination for Christians.





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 ap-

plication of the oil to the right ear, hand, and footc suggests confin-

ing one’s hearing to right words and one’s hand and foot to right ac-tions. 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 ex-

pelled 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 associ-

ating with the immoral, for it pronounces unclean whoever ap-proaches 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-

Question



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 patev ra aujtou' kai; th;n

mhtev ra aujtou' kai; proskollhqhvsetai pro;" th;n gunai' ka aujtou' ,

kai; e[sontai oiJ duvo eij" sav rka 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; keleuv ei

paidogoniva" cavrin, ajllæ ouj filhdoniva", givnesqai th;nsunav feian. dia; tou'to tou;" mignumevnou" ajkaqavrtou" kalei' kai;

keleuv ei kaqaivresqai i{na kwluv h/ th'" sunousiva" to; sunece;" hJ

peri; th;n kavqarsin ajscoliva. oJ de; qei'o" ajpovstolo" toi'"

teleivoi" grav fei, tiv mio" oJ gav mo" .......kai; hJ koivth aj mivanto":

pov rnou" 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;.......tauta Sir. Sch. : Peri;...... tautaF.M. In support of my conjecture, cf., e.g., Q. on Gn (kai; oJ Dabi;d tautav

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





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;

kakomav cloi": 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, Kuv rio"

pro;" Mwu>sh' n, lavlhson pro;" ∆Aarw;n to;n ajdelfovn sou, kai; mh;

eijsporeuevsqw pa' san w{ ran eij" to; a{gion ejswvteron 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



sive blood causing damage to bodies in the process of formation.

This is the reason the Law pronounces unclean anyone who has in-

tercourse with a woman in this condition. He briefly conveyed the

reason for such laws when he said,“You will make the children of Is-rael 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 re-

stricted to only slight matters and narrowly observed, they were thebetter prepared for perfection.

When did the high priest enter the Holy of Holies?1

() On the Day of Atonement, which God ordered to be celebrat-

ed 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

Question

. Citing Lv ., Theodoret finally acknowledges a cultic reason for rulings onmatters such as the excessive flow of blood in vv. –. As Guinot points out (p.), Theodoret likely derived his physiological lore from Diodore, who may inturn have drawn upon Eusebius of Emesa. According to Diodore (Deconinck, frag.), one current theory held that if, as a consequence of intercourse, any menstru-al blood should be prevented from escaping the woman’s body and redirected intothe formation of a fetus, it would have deleterious effects in the long term. If thechild survived infancy, it would be prone to develop leprosy, especially if exposedto severe heat and the air of certain climes.

. This simple question provides an opportunity for Theodoret to explain theentire rite of the Day of Atonement. For his development of the christological sig-



Qeo;" kaiv, th;n oijkeivan ejmfaivnwn ajgaqovthta, oujk ejn gnov fw/, 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;najrciereva crhsavmenon, tw'n ajduvtwn katatolmh'sai. ejkevleuse

ga;r movscon me;n iJ ereu'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 iJ ereu'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 euj hqeiva":

pw'" ga;r oi|ovn te h\n to;n eijrhkovta, oujk e[sontaiv soi qeoi; e{teroi

plh;n ej mou' ,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: lhv yh/, 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 ajpercov menon w{ste ajpostei' lai aujto;n eij" th;n ajpopomphvn: oJ de; ∆Akuvla", eij" travgon ajpoluov menon 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 .mmh. Ex .mmi. Ex .mm j. Lv .mmk. Lv .mm



his goodness, he appeared not in darkness, smoke, and fire, as to Is-

rael,c but in a luminous cloud.

He also gave instructions on the manner in which the high priestwas 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 atten-

tion 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 “dis-

patch,” 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. Ratherboth 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

Question

nificance of the mercy seat v. his commentary on Romans (.) and R.C. Hill,“Theodoret Wrestling with Romans,” p. .





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 aretaken, 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 neces-

sarily 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 intoheaven 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 pro-

claimed 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 bronzeserpents 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

Question

. In Lv. ., , our term “scapegoat” (for “escape goat”) renders the Vulgate’scaper 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 twn aJgivwn, secc. f.,



i{na pa' " oJ pisteuvwn eij" aujto;n mh; ajpovlhtai ajllæ e[ ch/ zwh;n

aijwvnion.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", ej yucagwvgei 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; aJ martiva"

to;n eJautou' , kai; ejxilavsetai peri; eJautou' kai; tou' oi[kou aujtou' ,

kai; sfavxei to;n movscon, to;n peri.......aJ martiva" to;n eJautou' . kai;

lhvyetai plh' re" to; purei' on ajnqravkwn puro;" ajpo; tou'

qusiasthrivou, tou' ajpevnanti Kurivou, kai; plhvsei ta;" cei' ra"

aujtou' qumiav mato" sunqevsew" lepth' ", kai; eijsoivsei ejswvteron

tou' katapetavsmato", kai; ejpiqhvsei to; qumivama ejpi; to; pu' r

e[nanti Kurivou, kai; kaluvyei hJ ajtmi;" tou' qumiav mato" to;

iJlasthv rion, 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 . Thepluperfect 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



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 tak-

ing their sin away into the desert was a means of instructing thesimple-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 es-

cape 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 presenthis 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 al-

tar 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 pas-

sage 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

Question

PG, vol. , coll. C– and Ep. , PG, vol. , coll. C–A), had arguedthat one goat was to be set aside for the Lord and the other for a demon opposedto him. Theodoret, like Cyril, rejects this dualistic interpretation and interpretsboth 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, thealtar of incense was located. Yet Theodoret again refers to him as a high priest inQ. . on Jos.



() ∆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] megavlaplhmmelou'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 uiJw' n ∆Israh;l kai; ajpo; tw' n

ajdikhmavtwn aujtw' n peri; pasw' n tw' n aJ martiw' 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;" uJ mw' n: kai;

pa' n e[ rgon ouj poihvsete oJ aujtov cqwn kai; oJ proshvluto", oJ

proskeiv meno" .......uJ mi' n. ejn ga; r th' / hJ mev ra/ tauvth/ ejxilavsetai

peri; uJ mw' n kaqarivsai uJ ma' " ajpo; pasw' n tw' n aJ martiw' n uJ mw' n

e[nanti Kurivou, kai; kaqarisqhvsesqe. sav bbata sabbavtwn

ajnavpausi" .......e[stai uJ mi' n, kai; kakwvsete ta;" yuca;" uJ mw' n:

nov mimon aijwvnion.z sav bbata 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 Kuv rio" 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 euJ rav meno" , 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 .mm y. Lv .mmz. Lv .–mmaa. Lv .mmbb. Heb .mm



() The high priest was also commanded to sprinkle with his fin-

ger 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 sprin-

kled 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 taberna-

cle 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 be-

fore 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 prefig-

ures the Incarnation of our Savior; as the high priest entered the

Holy of Holies and performed this rite once a year, so Christ theLord endured the saving passion and ascended to heaven once,

“thus effecting eternal redemption,” as the holy apostle says.bb

Question



Dia; tiv ajpagoreuv ei povrrw th'" skhnh'" quv esqai ta; ejsqiovmena

qrevmmata;a

[H/dei 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 ejxev ceen, 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 iJ ereu;"

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. nov mimon aijwvnion e[stai uJ mi' n eij" ta;" genea;"

uJ mw' n.c

ou|to" oJ novmo" mev cri tou' parovnto" para; ijoudaivoi"kratei': oJ ga;r iJ ereu;" quv ei ta; ejsqiovmena zw' /a.

jAphgovreuse de; kai; to; ejsqiv ein ai|ma kai; th;n aijtivan

ejdivdaxen: hJ ga; r yuchv, fhsiv, pavsh" sarko;" ai| ma aujtou' ejstin,

kai; ejgw; devdwka uJ mi' n aujto; ejpi; tou' qusiasthrivou ejxilavskesqai

peri; tw' n yucw' n uJ mw' n: to; ga; r ai| ma aujtou' ajnti; th' " yuch' "

aujtou' ejxilavsetai. dia; tou' to ei[ rhka toi' " uiJoi' " ∆Israhvl, pa' sa

yuch; ejx uJ mw' n ouj favgetai ai| ma, kai; oJ proshvluto", oJproskeiv meno" uJ mi' n ouj favgetai.d w{sper, fhsiv, su; yuch;n

ajqavnaton e[ cei", ou{tw to; a[logon zw' /on ajnti; yuch'" e[ cei to;

ai|ma. ou| dh; cavrin keleuv ei 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 ejsqiv ei": 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



Why did he forbid that animals raised for their flesh be slaugh-

tered 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 soulwill 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 of-

fer their sacrifices to the empty things to which they prostitute

themselves. It will be an everlasting law for you for your genera-

tions.”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 con-

sume the blood.’”

d

In other words, “as you have an immortal soul, sothe 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

Question

. Here, as in Q. on Gn and Q. on Ex, Theodoret shows his familiarity withcontemporary Jewish life and worship.



touvtou e{neka kai; ta; teqnhkovta tw'n zwv /wn ejsqiv ein ajpagoreuv ei,

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; ejpithdeuv mata th' " Aijguvptou, ejn h| /

parw/khvsate ejn aujth' /, ouj poihvsete, kai; kata; ta; ejpithdeuv mata

th' " gh' " Canaavn, eij" h}n ejgw; eijsavgw uJ ma' " ejkei' , ouj poihvsete,

kai; toi' " nomiv moi" aujtw' n ouj poreuvsesqe.c ou{tw tau'ta eijpwvn,

didavskei ta; uJpæ ejkeivnwn tolmhqevnta kai; th;n toiauvthn

ajpagoreuv ei pra'xin. o{ti de; polla; toiau'ta tolma'tai

marturou'si kai; pevrsai mev cri tou' parovnto", ouj movnon

ajdelfai'", ajlla; kai; mhtravsi kai; qugatravsi novmw/ gavmou

mignuvmenoi. kai; ta;" a[lla" de; paranomiva" tolmw'si polloiv.


A [ ], B, C –51, = mss.

l. fasin J.P. : fhsivn Sir. Sch. F.M. = “‘Who,’ he asks .......?” Cf. Tine;~ inthe previous sentence. The change of the originally plural, to the singular, formis likely due to the mistaken notion that tiv~ was the subject of the parentheticalverb indicating quotation.

a. Lv .mmb. Lv .mmc. Lv .



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 regard-

ing 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 tocommit, 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 accord-

ing 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.

Question

. V. also Thdt., ep. , where the bishop of Cyrus again cites the example of theincestuous practices of the Persians, and cf. Guinot, who points out (p. ) thatthe immorality of the Persians was a commonplace among the Greeks. Herodotushad described their polygamy (.) and presented a story regarding the origins of their incestuous marriages (.). For more references in Greek and Roman au-thors, 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.



Tiv ejstin ajpo; tou' spev rmatov" sou ouj dwvsei" latreuvein a[ rconti kai; ouj bebhlwvsei" to; o[nomav mou to; a{gion: ejgw;

Kuv rio" ;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' / ej rhv mw/ e[th tessaravkonta, uiJoi; ∆Israhvl; kai;

ajnelav bete th;n skhnh;n tou' Movloc kai; to; a[stron tou' qeou'

uJ mw' n ÔRefavn, tou;" tuvpou" ou}" ejpoihvsate proskunei' n aujtoi' ".b

ajpagoreuv ei toivnun to; tou;" pai'da" iJ erodouvlou" 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 metalav cwsin ajsebeiva".

Tiv ejstin i{na mh; prosocqivsh/ uJ mi' n hJ gh' ejn tw' / miaivnein uJ ma' "

aujthvn, o}n trovpon proswv cqise toi' " e[qnesi toi' " pro; uJ mw' 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 .



What is the meaning of “You shall not give any of your offspringin 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 defil-

ing 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.”

Question

. 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.” TheLXX’s Jrefavn “Rephan” represents a Hebrew word that would be transliterated“Kaiwan,” probably an intentionally distorted name of a deity derived from “anAkkadian 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 off-spring to sacrifice them to Molech” etc .





How are we to understand, “You shall not let your cattle breedwith 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 vine-

yard is to be understood similarly. Likewise, the apostle forbids as-

sociation 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 fop-pishly styled. But I think the Law forbids something else. Among the

Question

. Theodoret here applies allegorical interpretation to laws that were probably

cultic in origin. According to Faley (on .–) these regulations, possibly of pre-Israelite origin, prohibit mixings regarded as “a perversion of the divinely estab-lished order.”





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 wouldpierce 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 de-

mon 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 “toavoid becoming a victim of disgrace and a snare of the devil.”1b For

Question

. Theodoret identifies Greek practices analogous to the Canaanite customsforbidden 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 re-quirements of Lv .



ijsrahli'tin porneuvousan ajnairei'sqai keleuv ei, th;n de; tou'

iJ erevw" qugatevra paraplhvsia tolmw'san ejmpivprasqai.c

Dia; de; to; ijoudaivwn memyivmoiron oujde; tou;" e[ contav" tinamw'mon swmatiko;n leitourgei'n sugcwrei', dia; tw'n ajkousivwn

paqhmavtwn ajpagoreuvwn ta; gnwmikav. tuflovth" me;n ga;r

oj fqalmw'n th;n th'" gnwvsew" aijnivttetai stevrhsin, ejktomh; de;

wjto;" th;n parakohvn, rJino;" de; aj faivresi" tou' diakritikou' th;n

aj faivresin, ajpokoph; de; ceiro;" th;n ajrgivan tou' praktikou':d

ou{tw kai; ta; a[lla nohtevon.

Touvtou cavrin ajrtimelh' keleuv ei kai; ta; iJ erei'a prosfevrein,tou;" prosfevronta" dia; tw'n prosferomevnwn paideuvwn uJgiei'"

e[ cein ta;" th'" yuch'" ejnergeiva".e ajpagoreuv ei 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 ojgdov hn

hJmevran prosfevresqai dihgovreusen;a

[H/dei th;n ejnivwn gastrimargivan kai; o{ti, tuco;n eujtrafe;"

aujto; kai; euj eide;" 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 .



this reason, he ordained the killing of an Israelite woman who en-

gaged 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 pro-

hibiting 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 under-

stood in a similar manner.

For this reason he also commanded that only perfect specimensbe offered and, through the sacrifices, instructed those making sac-

rifice to maintain the operations of the soul in good health.e He re-

jected, 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 an-

other. Hence, he ordered the sacrifice of the newborn.1

Question

. Cf. the similar allegorical interpretation of the prohibition against a eunuchor 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; thenewborn is to remain with its mother until the eighth day, before which it is notready to be eaten by men, let alone sacrificed to the Lord.





What is the meaning of “You shall not eat new grains roasted un-til 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 man-

na 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 seventhmonth. 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 cutoff 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

Question

. As in answer to the simple Q. Theodoret had provided a lengthy explana-tion of the feast of Atonement, he makes this question a pretext for a compen-dious 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 hisresponses are crafted rather to set out a preconceived program of instruction thanto reply to the queries of any individual or specific audience.



gelw'si, kai; paivzousi, kai; coreuvousi, kai; ajkolavstoi" rJ hvmasi

kai; pravgmasi kev crhntai, a[ntikru" tw' / novmw/ macovmenoi. th' / de;

pentekaidekavth/ th;n eJorth;n tw'n Skhnw'n eJortavsai nomoqetei',

ouj mev cri th'" eJbdovmh", kaqavper ejpi; tw'n a[llwn eJortw'n, ajlla;kai; th;n ojgdov hn tai'" eJpta; prosqei'nai keleuv ei:h kai; hJ hJ mev ra,

gavr fhsin, hJ ojgdovh klhth; aJgiva e[stai uJ mi' n, kai; prosavxete

oJlokautwv mata 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{ti 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, aJ martivan

lhvyetai, ojnomavzwn de; to; o[noma Kurivou, qanavtw/ qanatouvsqw; a

{Hlw 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 .mm j. Lv .mmk. Lv .

A [ ], B, c, = mss.

a. Lv .f. mm



the Law, engage in lewd talk and behavior.2 The Law enjoins the cel-

ebration 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 willpresent 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 Taber-

nacles 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 sobri-ety 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 pur-

pose 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 arrestedwhen no law regarding blasphemy had yet been written. Hence,

Moses, the lawgiver, ordered him to be kept in custody and on the

Question

. After respectfully describing the rites of OT Judaism, Theodoret attacks theJews of his own day; cf. the conclusion of Q. .

. The Greek name for “willow” a{gno~ is very similar in spelling and sound toaJgnov~ “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 signifi-cance, offers a moral interpretation of this law.



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 aj fievntwn 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, ouj c 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;nblasfhmei'. 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

Ouj c 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 .







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 han-

kering 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 liberal-

ity, he did not allow them to pick or harvest crops that grew sponta-

neously.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 sig-

nifying 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, “pro-

claim the year of cancellation on the day I am propitious to you andforgive your offenses.”2 He next commanded that, in this year, both

property g and country housesh be restored to the seller, debts can-

celled, and Hebrew slaves set free.i But as it was likely that some peo-

ple would make trouble for their debtors as the year of cancellation

approached, he also forbade that. j And to prevent them from worry-

ing about not having enough food, since they were not to farm the

land in the years of cancellation, he comforted them with generouspromises. 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

Question

. It is in Dt .–, not this passage, that the Law enjoins sharing with wid-

ows, orphans, and aliens.. Theodoret’s etymology is mistaken. The term “Jubilee” is derived from the

Hebrew yobel , “trumpet” or “ram’s horn.”



ajlla; kai; triplasivan aujtoi'", ajpocrw'san kai; ejn tw' / e{ktw/ kai;

ejn tw' / eJbdovmw/ diaqrev yai e[tei, ajlla; kai; mev cri tou' ojgdovou

diarkou'san: sperei' te, 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; genhv mata aujth' ", favgesqe palaia;

palaiw' n.k ei\ta th' / mnhvmh/ th'" despoteiva" kratuvnei to;n novmon:

ej mh; gav r ejsti, fhsivn, hJ gh' , diovti proshvlutoi kai; pav roikoi

uJ mei' " 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'" katalhv yetai 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;

ej mplhsqh' te.b


k. Lv .mml. Lv .mm

A [ ], B, C –52 , * = mss.

a. Lv .mmb. Lv .



ninth year, when the produce of the earth comes in, you will be eat-

ing 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 pro-

vided they lived in fidelity to the Law but threatened them with ex-

tremes 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 provi-

sions. He added, “You will eat and not be filled.”b

Question



Tiv ejsti tovte eujdokhvsei hJ gh' ta; sav bbata.......pavsa" ta;" hJ mev ra" th' " ej rhmwvsew" aujth' " ; a

() To; ejpagovmenon eJrmhneiva touvtou ejstivn: e[ fh gavr, kai;

uJ mei' " e[sesqe ejn th' / gh' / tw' n ej cqrw' n uJ mw' n:b ejn Babulw'ni ga;r

eJbdomhvkonta e[th douleuvonte" dietevlesan.c ajpo; de; th'" tou'

Saou;l basileiva" mev cri th'" aij cmalwsiva", 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 ejsabbavtisen .......hJnivka katw/kei' te aujthvn.e

prostevqeike de; kai; eJtevran ajpeilhvn: kai; toi' " kataleifqei' sin

ejx uJ mw' n ejpavxw deilivan eij" th;n kardivan aujtw' n ejn th' / gh' / tw' n

ej cqrw' n aujtw' n: kai; diwvxetai aujtou;" fwnh; fuvllou feromevnou,

kai; feuvxontai wJ" feuvgonte" ajpo; polev mou, 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'" aij cmalwsiva" 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" ∆Iakwv b, kai; th' "

diaqhvkh" ∆Isaavk, kai; th' " diaqhvkh" ∆Abraav m.h.......kai;


|2a

A [ ], B, C –52 , = mss.

a. Lv .mmb. Lv .mmc. Chr .mmd. Lv .–mme. Lv .f.mmf. Lv .mmg. Jer .–; mmh. Lv .mm







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 generationbecause of my promises to their ancestors, and because all the na-

tions learned through my amazing miracles that they are the object

of my special care, and that they are called my people.” j He men-

tioned 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 Abra-ham, 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 “pay-

ment.” Even today there are still some foreign peoples that observe

this law. For instance, the Christian nomads—I mean, the descen-

dants 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

Question

. 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.



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 iJ erevwn katalevloipe krivsin i{næ

ejkei'noi pro;" ta;" dunavmei" oJrivzwsi ta;" timav".d

Ta; de; aj fierouvmena a[loga ejnallavttesqai para; tw'n

prosferovntwn ajpagoreuv ei kaiv, w{ste mh; tou'to dra'n, th;n th'"

zhmiva" aujtoi'" ejpitivqhsin ajnavgkhn: eja;n ......., gavr fhsin,

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;niJ ereva ejkevleuse.f tou'to kai; ejpi; oijkiva" kai; ajgrou' genevsqai

ejkevleusen.g w{rise de; kai; th;n tou' didrav cmou 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 .–mmg. Lv .–mmh. Lv .mmi. Lv .f.



the price for a male at fifty didrachmas and that for a female at thir-

ty, 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 thesame to be done in the case of houses and property.g He also deter-

mined 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

Question



QUAESTIONES IN NUMEROS

Dia; tiv prosevtaxen ajriqmhqh'nai to;n lao;n oJ Qeov";a

{Ina th'" oijkeiva" ejpaggeliva" deivxh/ to; ajlhqev": uJpiscnouvmeno" ga;r tw' / ∆Abraavm, e[ fh, plhquvnwn plhqunw' to;

spev rma sou wJ" tou;" ajstev ra" tou' ouj ranou' 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 eJxakovsiai ciliavde" kai; triscivlioi

kai; eJxakovsioi kai; penthvkonta hjriqmhvqhsan a[ndre" dunavmenoi

polemei'n,d kai; th'" ejxwvrou hJlikiva", kai; th'" ajwvroukecwrismevnh", 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, ej mblevyate eij" ∆Abraa; m to;n

patev ra uJ mw' n kai; eij" Sav rran, th;n wjdivnousan uJ ma' ", 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 .– mmf. Is .





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 iJ erateuvonte",a oiJ de;

touvtoi" diakonou'nte".b ejdei' de; kai; th;n basilikh;n uJperev cein

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;" iJ ereva": pro;" h{lion ga;r ajnivsconta th;n ∆Iouvda tavxa"

fulhvn, sunh' yen aujtoi'" tou;" iJ ereva" 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.mme. Nm .mmf. Jer .mm



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 nu-

merous 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 popu-

lation of the royal tribe had to surpass that of the others, both be-

cause 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

Question

. Theodoret does not cite the actual number: , from one month old andupwards.

. Judah occupied the position of honor, due east of the tabernacle, aroundwhich the Levites encamped.





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 be-

fore the priest Aaron. They shall minister to him and keep his

charges and the charges of the children of Israel before the taberna-

cle 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 Ko-

hath,b Gershon,c and Merari.d

Question

. 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.



Tivno" e{neken prosevtaxen oJ Qeo;" ajriqmhqh'nai tou' laou' ta;prwtovtoka;a

jEpeidh; pa'san tou' Leui; th;n fulh;n tai'" qeivai" aj fievrwse

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'" iJ ereu'sin, ei[kosi ojbolou;"

oJrivsa" e[ cein to;n sivklon kai; to;n toiou'ton ajriqmo;n a{gion

ojnomavsa", wJ" toi'" qeivoi" aj fwrismevnon kai; ouj para; pa'sipoliteuovmenon.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 iJ erw'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.mmf. Lv .mmg. Mt .–

A [ ], B, C –51, = mss.

a. Nm .–mm



Why did God order a census of the firstborn of the people?a

Some of the others were probably disgruntled at the special treat-

ment accorded to the tribe of Levi whom he had assigned to the di-

vine service and exempted from fighting. Therefore, the Lord God

convinced the disgruntled that there was nothing unjust in his or-

ders. “When the firstborn of the Egyptians were slain for your sake,”

he said, “your firstborn were spared, so in place of them, I have as-

signed 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 avail-able 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

Question

. Modern scholars dispute the nature of the tax paid by Jesus and Peter; v. B.T.Viviano,“The Gospel according to Matthew,” on .–.



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;nga;r oujrano;" timwriva" oujk e[ cei, hJ de; gh' dia; ta;" tw'n novmwn

parabavsei" dev cetai 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;" iJ ereva", ei[sw tw'n ajduvtwn genomevnou", kaluvptein th;nkibwto;n kai; ta; a[lla skeuv h 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" aJ yavmenon 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 .–





jApo; 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

aJ martiw' n tw' n ajnqrwpivnwn ; a

Ta; smikrovtera tw'n aJmarthmavtwn ajnqrwvpina kevklhken,

ejpeidhv, trepth;n ou\san tw'n ajnqrwvpwn th;n fuvsin, pavntwn

ajphllav cqai tw'n aJmarthmavtwn ouj c oi|ovn te: oujdeiv", gavr fhsi,

kaqaro;" ajpo; rJuvpou,.......oujdæ a]n miva hJ mev ra hJ zwh; aujtou` .b

touvtou cavrin kai; oJ qei'o" boa' / Dabivd, mh; eijsevlqh/" eij" krivsin

meta; tou' douvlou sou, o{ti 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}" aJ martivan oujk ejpoivhsen, oujde; euJ revqh dovlo" ejn tw' / stov mati

aujtou` .e touvtou cavrin kai; ta;" a[llwn aJmartiva" ajnevlaben,

oijkeiva" oujk e[ cwn: ou|to" gavr fhsi, ta;" aJ martiva" hJ mw' n fev rei

kai; peri; hJ mw' n ojduna' tai:f kai; oJ mevga" ∆Iwavnnh", i[de oJ aj mno;"

tou' Qeou' , oJ ai[ rwn th;n aJ martivan 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". keleuv ei 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 ..mme. Pt .; Is .mmf. Is .mmg. Jn .mmh. Ps .mm



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 evilin 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 en-

ter 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 Isa-

iah 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

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 isthe 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 of-

fered 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 atonementthrough 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 bar-

ley meal?

() The Lord himself gave the explanation: “It is a sacrifice of jeal-

ousy, 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

Question

. Theodoret again supplies a spiritualizing gloss. Here he does not proceed tocomment unfavorably on the bias in favor of men as he had in his commentary onCor .f.: “Human laws, you know, enjoin continence on wives and prescribe

punishment for those who transgress, though they do not require the same conti-nence of husbands; men, the makers of the law, with no concern for equality,granted themselves license.”



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 i Jereu;" ej mbalei' 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 keleuv ei, 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; oJ rkiei' aujth;n oJ

iJereu;" kai; ej rei' th' / gunaikiv, eij mh; kekoiv mhtaiv ti" meta; sou' , eij

mh; parabev bhka" 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; parabev bhka", u{pandro" ou\ sa, h] su; memivansai, h]

e[dwkev ti" th;n koivthn ejn soi; plh;n tou' ajndrov" sou,.......dwv /h se

Kuv rio" ejn aj ra' / kai; ejnov rkion ejn mevsw/ tou' laou' sou, ejn tw' /dou' nai Kuv rion 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. thecoördinated lavbh/. In the Quaest. in oct. there are occurences of i{na + aclause that are Thdt.’s own words, rather than a quotation of Scripture. Only inthis one does the Madrid ed. print the future indicative rather than asubjunctive or optative; it thus seems more consistent to suppose an error of etacism.

b. Nm .– (LXX var.)mmc. Heb .mmd. Nm .f., mm



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 hap-

pens in secret. As Scripture says, “The priest will bring the womanforward 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, un-

cover the woman’s head, and put in her hands the sacrifice of re-

membrance, 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 re-

pentance, 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 trans-

gressed so as to be defiled while subject to your own husband, be un-

harmed 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

Question



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'napevponqen.

Tiv ejstin o}" a]n megavlw" eu[xhtai euj ch;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; rJ htw'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/, eijsiv tine" euj ch;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 oJnovmo" diagoreuv ei kai; keleuv ei tou;" tauvthn uJpiscnoumevnou"

th;n ejpaggelivan kai; o[xou" ajpev cesqai, kai; stafulh'", kai;

stemfuvlwn pavsa" th'" euj ch'" ta;" hJmevra":c euj ch;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







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 Scrip-

ture 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 notcut 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 andgrown 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 invol-

untary, 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 conse-

crated 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 weak-

ness 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

Question

. Again, we note Theodoret’s concern that his readers grasp their greater ac-countability for voluntary faults.





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 holi-ness 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 Lordshall 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 consecra-

tion of the tabernaclen and the offerings brought by the tribal lead-

ers,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

Question



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'si,q th;n

oijkeivan ejpideivxei dovxan oJ despovth" Qeo;" o{pw" h\n ijdei'n oi|avte 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 triv ce" th'" nekrwvsew" suvmbolon: nekrai; ga;r au|tai kai;

ojduvnh" ai[sqhsin ouj decovmenai. th;n ajlhqh' toivnun zwh;n e[ cein

keleuv ei 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, sunestauv rwmai: zw' de; oujkevti ejgwv, zh' / de; ejn

ej moi; Cristov":b tai'" ga;r qeivai", fhsiv, ejnergeivai" ejmauto;n

aj fievrwsa.

Dia; tiv meta; pevmpton kai; eijkosto;n e[to" mev cri tou'

penthkostou' leitourgei'n tou;" leuivta" keleuv ei;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[ ceito; sw'ma. ajpokrivnei toivnun kai; th;n neovthta kai; to; ghra": th;n


p. Nm .mmq. Lv .

A [ ], B, C, = mss.

a. Nm .mmb. Gal .f.

A [ ], B, C, = mss.

a. Nm .–





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'si 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:

nov mo", gavr fhsin, ei|" e[stai uJ mi' n∑ kai; tw' / proshluvtw/ kai; tw' /

aujtov cqoni th' " gh' ".d dia; de; touvtwn, tw'n ejqnw'n promhnuv ei th;n

klh'sin.


A [ ], B, C, = mss.

a. Nm .–mmb. Jos .–mmc. Nm .f.mmd. Nm .



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 en-

snared 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 sec-

ond 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 cele-

bration: “There is to be one law for you, both alien and native.”d In

this he foreshadowed the calling of the nations.

Question

. Jos .– recounts how the Gibeonites deceived Joshua into granting them

an ill-considered exemption from the ban. Theodoret uses Joshua’s haste as a foilfor Moses’ exemplary prudence in pausing to request divine guidance on a diffi-cult legal question.



Pw'" nohtevon to; shmasiva/ salpiei' te ejn th' / ejxav rsei uJ mw' n:kai; o{tan sunagavghte th;n sunagwghvn, salpiei' te kai; ouj

shmasiva/; a

J O pavnsofo" levgei Pau'lo", eja;n mh ; eu[shmon savlpigx fwnh;n

dw' /, tiv" paraskeuavsetai eij" povlemon ; b diaforai; toivnun h\san

hj ch'", kai; hJ me;n th;n ajnavpaulan, hJ de; th;n oJdoiporivan ejdhvloun:

kai; miva me;n hj cou'sa savlpigx ejkavlei tou;" a[rconta", aiJ de; duvo

to;n lao;n kai; tou;" a[rconta".c to; mevntoi salpivzein movnoi"

ajpenemhvqh toi'" iJ ereu'sin, ejpeidh; tou' Qeou' th;n klh'sin hJ

savlpigx ejmhvnue:d tou'to ga;r ejphvgage: eja;n .......ejxevlqhte eij"

povlemon ejn th' / gh' / uJ mw' n pro;" tou;" uJpenantivou", tou;"

ajnqesthkovta" uJ mi' n, kai; shmanei' te tai' " savlpigxin, kai;

ajnamnhsqhvsesqe e[nanti Kurivou, kai; diaswqhvsesqe ajpo; tw' n

ej cqrw' n uJ mw' n. kai; ejn tai' " hJ mev rai" th' " eujfrosuvnh" uJ mw' n, kai;

ejn tai' " eJortai' " uJ mw' n, kai; ejn tai' " neomhnivai" uJ mw' n, salpiei' te

tai' " savlpigxin ejpi; toi' " oJlokautwv masi kai; ejpi; tai' " qusivai" tw' n swthrivwn uJ mw' n, kai; e[stai uJ mi' n ajnav mnhsi" ejnantivon tou'

Qeou' uJ mw' n: ejgw; Kuv rio" oJ Qeo;" uJ mw' n.e ejpeidh; gavr, nomoqetw'n oJ

Qeo;" ejn tw' / Sina' / o[rei, megivsth/ salpivggwn hj ch' / ta;" ajkoa;"

aujtw'n katektuvphse,f th'" ejpifaneiva" aujtou;" ejkeivnh"

ajnamimnhvskei dia; th'" tw'n salpivggwn hj ch'": o{qen oJ makavrio"

Dabi;d melw/dw'n e[ fh, salpivsate ejn neomhniva/ savlpiggi, ejn

eujshv mw/ hJ mev ra/ eJorth' " uJ mw' 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.


||10

A [ ], B, C –51, (inc.) = mss.

a. Nm .f.mmb. Cor .mmc. Nm .f.mmd. Nm .mme. Nm .f.mmf. Ex .mmg. Ps .



How are we to understand the verse, “You shall sound an alarmon the trumpet when you move out; when you summon an assem-

bly, 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 adver-

saries 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 onMount Sinai, God had made a mighty sound of trumpets ring in

their ears,f he reminded them of that manifestation through trum-

pet 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 im-

part explicit instruction to the initiated.1

Question

. In a significant pun, Theodoret plays on two words derived from the root “tosignal,”“to signify”: shmasiva/ = “with a sign,” “with an alarm,” and ajshvmw~ = “in-distinctly,” “obscurely.” Though far-fetched, this application of Ps . to contem-





Why is it that in Exodus the divinely inspired Moses referred tohis 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

Question

porary Christian life reflects the exclusion, routine in the fourth and fifth cen-turies, of the catechumens from full knowledge of doctrine and participation inworship; 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 wouldbe the opposite of Theodoret’s: “it is unlikely that the same person had all threenames. It is rather an indication that the names of the Twelve were no longer accu-rately preserved in the early church by the time that Luke and Matthew were writ-

ing, 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 onceconstituted the Twelve.”



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" dev hsin,

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 aj caristiva/ 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 ouj c eu{ rhka cav rin

ejnantivon sou, ejpiqei' naiv moi th;n oJ rmh;n tou' laou' touvtou ejpæ

ej mev; mh; ejgw; ejn gastri; e[labon to;n lao;n tou' ton h] ejgw; e[tekon

aujtovn, o{ti levgei" moi, o{ti lav be aujto;n eij" to;n kovlpon sou,

wJsei; lav boi tiqhno;" to;n qhlavzonta, eij" th;n gh' n h}n w[ mosa"

toi' " patravsin aujtw' n ; f dedhvlwke de; dia; touvtwn to; ajtele;"

aujtw'n kai; nhpiw'de": qhlavzonti ga;r aujtou;" ajpeivkasen, a[llome;n oujde;n ejrgavsasqai dunamevnw/, ejkmuza'n de; movnon boulomevnw/


l. h[leqon Sir. Sch. F.M. : h[lhqon (?) J.P. : h[liqon a, a 2 , . The formadopted 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 morestandard h[lhqon, and Wevers and Quast (ap. crit. on Nm .), indicate that theform with -e- is attested also by some mss. of the LXX.

b. Nm .mmc. Nm .–mmd. Nm .f.mme. Nm .mmf. Nm .f.m





to; gavla. ejpeidh; de; sfovdra h\n ta; rJ hvmata 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 moieJ bdomhvkonta a[ndra" ajpo; tw' n presbutev rwn ∆Israhvl, ou}" aujto;"

oi\ da" o{ti aujtoiv eijsi presbuvteroi 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' pneuv mato" tou' ejpi; soi; kai;

ejpiqhvsw ejpæ aujtouv". kai; sunantilhvyontai meta; sou' th;n oJ rmh;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' pneuv mato", tou' ejpi; soiv: ouj gavr, spanivzwn

eJtevra" dunavmew" h] cavrito", tou'to e[ fh, ajllæ ejkei'non didavskwn

wJ" eijlhv fei 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; iJ erevw" eJno;"

baptizovmenai kai; th;n qeivan decovmenai dwreavn, ouj smikruvnousi

tou' iJ erevw" th;n cavrin, kai; pavmpolloi para; tw'n ajrcierevwn ceirotonouvmenoi kai; th;n iJ eratikh;n ajxivan decovmenoi, tou'

ceirotonou'nto" oujk ejlattou'si th;n dwreavn. memartuvrhke

mevntoi oJ despovth" th' / tou' qeravponto" yhv fw/: e[ fh ga;r aujtw' /,

e[klexai ou}" oi\ da".


g. Nm .f.mmh. V., e.g., Nm .–.



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 theirscribes, 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 re-

ceived as much power as he needed. Now, the sequence of events

confirms that, by giving some to the seventy, God had not dimin-

ished Moses’ grace, for he continued to perform the same functions

and work wonders as he had done before.h Just as, from a single ta-

per, 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 count-

less people are baptized by one priest and receive the divine gift

without diminishing the priest’s grace, and great numbers are ap-

pointed by the high priests and receive priestly office without less-ening 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.”

Question

. V. the discussion of this passage in sec. of the “Introduction to Theodoret’ sLife and Works.”







kai; toi'" didaskavloi", kai; toi'" carivsmasi tw'n ijamavtwn ta;"

ajntilhv yei" 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

jEdeiv cqh de; kajntau'qa tou' nomoqevtou to; a[ fqonon. tou' ga;r

∆Ihsou' eijrhkovto", Kuv rie Mwu>sh' , kwvluson aujtouv", uJpolabw;n

e[ fh, mh; zhloi' " suv moi; kai; tiv" a]n dwv /h pavnta to;n lao;n Kurivou

profhvta", o{tan dw' / Kuv rio" to; pneu' ma aujtou' ejpæ aujtouv" ; d kai; oJ

paneuv fhmo" de; ∆Ihsou'", ouj tou' fqovnou to; pavqo" ejdevxato, ajllæ

aujqavdeian kai; turannivda to; pra'gma nomivsa", toi'sde toi'"

lovgoi" ej crhvsato. 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, Kuv rie Mwu>sh' ,kwvluson aujtouv".e


b. Cor .

A [ ], B –14 , C, = mss.

a. Nm .f.mmb. Cf. Mt ., .mmc. Acts .–mmd. Nm .f.mme. Nm .



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 proph-

ecy.

Why did Eldad and Medad prophesy though they were not num-

bered among the seventy?a

They were probably just as worthy as the seventy and thereforereceived 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 re-

vealed. 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

Question xx



Tivna crh; noh'sai th;n aijqiovpissan gunai'ka, h}n e[labeMwu>sh'";a

() jIwvshpo" me;n ei\pen wJ", hJnivka ejn toi'" basileivoi"

ejtrev feto, 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 ajllov fulo" h\n. to; toivnun plavttein muvqou",

ouj tou' qeivou pneuvmato", ajlla; tou' ejnantivou.

Tosauvth" ga;r aJgneiva" meta; th;n klh'sin oJ nomoqevth"

ej frovntisen o{ti kai; th;n Sepfwvran katevlipen, eij" Ai[gupton

eijsiwvn. meta; de; th;n ejkei'qen e[xodon, aj fivketo 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 toivnunwjnovmasen 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 ajllov fulonde; 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 .mmf. Ex .mm



With whom should we identify the Ethiopian woman that Mosesmarried?a

() According to Josephus, while Moses was dwelling in the

palace, he was appointed commander in a war against the Ethiopi-

ans 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, es-

poused the church of the nations. But Zipporah, too, was a foreign-

er. As you can see, the spinning of mythological tales shows the in-

fluence not of the divine Spirit but of the Enemy.

In fact, after his calling, the lawgiver was so concerned for his pu-

rity 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 dis-

missal.”b So it was Zipporah who is referred to as the Ethiopianwoman, 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 She-

ba.”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

Question xx

. 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. ) forthe general modern opinion identifying Sheba with a region “in the SW corner of



dikaiotavtou kritou': e[ fh gavr, eja;n gevnhtai profhvth" uJ mi' n .......ejn

oJ rav mati aujtw' / gnwsqhvsomai kai; ejn u{pnw/ aujtw' / lalhvsw. ouj c ou{tw"

wJ" oJ qeravpwn mou Mwu>sh' ": ejn o{lw/ tw' / oi[kw/ mou pistov" ejsti:

stov ma kata; stov ma 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

jAlhqh;" a[ra oJ lovgo" ejkei'no", oJ favskwn, ej moi; ejkdivkhsi",

ejgw; ajntapodwvsw, levgei Kuv rio".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.

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 fuvsi" 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, rJivza de; tw'n iJ erevwn 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'" ej fovbhsen 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"


|14

g. Nm .–mmh. Rom .; Heb .; Dt .

A [ ], B, C –1, = mss.

a. Nm .mm



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 rid-

dles; he has seen the glory of God. So why were you not afraid tomalign 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 keptsilence.

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 addi-

tion, 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, admon-ished him through his sister. In fact, her affliction so distressed

Aaron that, on behalf of the woman who had received the punish-

ment, he personally begged the man they had wronged to intercede

for a remedy for this calamity. And Moses did not ignore him but

Question

the Arabian peninsula,” i.e. in present-day Yemen. Theodoret, who realizes thatSheba 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 andEthiopia were neighbors. Theodoret here defends the exemplarity of Moses by denying that he could have contracted a second marriage.





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 confu-

sion? She is to be barred from the camp for seven days, and afterthat she will return.”b Respect was mingled with disrepute; the peo-

ple 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 sal-

vation, 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

Question

. Theodoret was not aware that the Hebrew name, represented in Greek as ∆Ih-

sou'~ (= both “Joshua” and “Jesus” in English), appears in the variant formsYehoshua, Yeshua, and Hoshea. The figurative analogy of this passage fails to giveadequate expression to the true humanity of Christ.





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 obedi-

ence. 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 for-bears, were a type of the gentiles who have believed.

Question

. The LXX version of Nm . (= MT) only mentions, but does not de-scribe, 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 The-odoret characterizes the Anakim as giants, his Greek translation may have offereda more complete rendition of Nm . MT.



Tiv dhv pote peri; tw'n aujtw'n qusiw'n polla; nenomoqevthken;a

{Ina th' / suneceiva/ th'" nomoqesiva" pagivan tw'n novmwn th;n

mnhvmhn ejrgavshtai.

Tiv ejsti yuch; h{ti" poihvsei ejn ceiri; uJperhfanivan ; a

Peri; tw'n ajkousivw" hJmarthkovtwn nomoqethvsa" oJpoivan crh;

qusivan prosenegkei'n, kai; peri; tw'n eJkousivw" hJmarthkovtwn

nomoqetei'. diav fora 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 novmwnkatafronou'nta". to;n toiou'ton ejxaleifqhvsesqai e[ fh kai; th;n

aijtivan ejphvgagen: o{ti to; rJh' ma Kurivou ejfauvlise kai; ta;"

ejntola;" aujtou' dieskevdasen, ejktrivyei ejktribhvsetai hJ yuch;

ejkeivnh:.......aJ martiva 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.


||35

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 .



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 of-

fered 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 circum-

stances. But there are also people who adopt an attitude of scorn to-

ward God’s laws. These are said to sin through high-handedness,

since they deliberately scorn his laws. He ordained that such a per-son be exterminated and gave the reason as well: “Because he de-

spised 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

Question

. 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 repe-tition as a sign of a later priestly redaction.

. Again Theodoret seizes the opportunity to distinguish indeliberate faultsfrom those for which one is really accountable.



Dia; tiv to;n ejn tw' / sabbavtw/ sullevxanta xuvla kataleusqh'naiprosevtaxen;a

JW" 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 ouj ranov", gavr fhsi, tou'

ouj ranou' tw' / Kurivw/:b kaiv, oJ katoikw' n ejn ouj ranoi' " 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

uJ mw' n kai;.......tw' n ojfqalmw' n ......, ejn oi|" uJ mei' " 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 .



Why did he ordain the stoning of the man who was gatheringwood 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 every-

one 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 thecommandments 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

Question





Though Korah, being a member of the levitical tribe, had somereasonable 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 in-

cense and invoke the Lord God as judge.b Losing heart at the leaders’

revolt, the prophet implored the judge not to accept the rebels’ un-

lawful offering and called on him as a witness of his own fairness:“Pay no attention to their sacrifice; I have taken nothing they de-

sired nor harmed any of them.”c The Judge confirmed his witness

with action: “Separate yourselves from the midst of this congrega-

tion, and I shall consume them once and for all.”d Then Moses, ex-

cellent 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 hassinned, will the wrath of the Lord fall on the whole congregation?”f

Question

. With the precision typical of an Antiochene exegete, Theodoret notes a dis-crepancy in this story, which interweaves into one two originally distinct narra-

tives: the first concerning the Levite Korah and the second the Reubenites Dathanand Abiram, who are said to have contested the priestly authority of Moses andAaron; cf. C.E. L’Heureux on .–.



Kurivou ; f dexavmeno" de; oJ filavnqrwpo" Kuvrio" th;n tou'

qeravponto" iJketeivan, tw'n me;n stasiastw'n ajpokriqh'nai

keleuv ei tou;" a[llou",g ch'nai de; neuvsa" th' / gh' /, aujtavndrou" ta;"

skhna;" uJpobrucivou" ajpev fhne,h kai; oiJ dia; mevsh" qalavtth"oJdeuvsante" ejn th' / gh' / katepovqhsan. rJav /dion 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'" iJ erwsuvnh" qrasunomevnwn kai;

bebaivwsin tw'n iJ erourgei'n prostetagmevnwn: tou'to ga;r ejphvgage:

mnhmovsunon toi' " uiJoi' " ∆Israh;l o{pw" a]n mh; prosevlqh/ mhdei;"

ajllogenh;" o}" oujk e[stin ejk tou' spev rmato" ∆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 iJ ereva" iJ erourgei'n, tou;" de; leuivta" uJpourgei'n, mhvte

tw' / qusiasthrivw/ mhvte toi'" iJ eroi'" pelavzonta" skeuv esin.d

Ei\ta didavskei kai; tivna crh; tou;" iJ ereva" lambavnein. ta;"

ga;r aujtw' / prosferomevna" ajparca;" oi[nou, kai; sivtou, kai;

ejlaivou, kai; a[rtwn aujtou;" ejsqiv ein ejkevleuse.e kai; mevntoi kai; ta;

ajnaqhvmata kai; ta; prwtovtoka aujtou;" pavlin lambavnein


f. Nm .mmg. Nm .f.mmh. Nm .–mmi. Nm .

c (inc.) [ ], , a 2 , B, C, (inc.) = mss.

a. Nm .f.mmb. Nm .mmc. Nm .mmd. Nm .mme. Nm .f.mm



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 wereswallowed 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 cover-

ing 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 ark c 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 com-

manded 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

Question



dihgov|reuse:f tw'n me;n ajkaqavrtwn kthnw'n oJrivsa" ta; luvtra: hJ

luvtrwsi" ga;r aujtou' , fhsivn, |ajpo; mhniaivou, hJ suntiv mhsi"

pevnte sivklwn: kata; to;n sivklon to;n a{gion, ei[kosi oj boloiv eijsi.g

tw'n de; kaqarw'n prwtotovkwn zwv /wn to; me;n ai|ma ejkceqh'naiprosevtaxe para; th;n tou' qusiasthrivou bavsin, 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;" iJ ereva" 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'" iJ ereu'si. kai; touvtwn me;n ejn panti; tovpw/ keleuv ei

metalagcavnein,l ta; dev ge ejk tw'n qusiw'n aj fwrismevna aujtoi'"

e[ndon ejsqiv ein ejn tw' / naw' /.m kalei' de; kai; ta;" dekavta" misqo;n eij"

th;n tou' laou' wj fevleian: uJmw'n, gavr fhsin, gewrgouvntwn, h] ejm-

poreuomevnwn, h] oi[koi diagovntwn, ou|toi ajnti; pavntwn uJmw'n th' /

ejmh' / prosedreuvousi leitourgiva/: tou'to ga;r e[ fh: o{ti misqo;" uJ mw' n

ou|tov" ejstin ajnti; tw' n leitourgiw' n uJ mw' n, tw' n ejn th' / skhnh' / tou'

marturivou.n


|6

|35

f. Nm .f.mmg. Nm .mmh. Nm .f.mmi. Nm .mm j. Cor .mmk. Nm .–mml. Nm .mmm. Cf., e.g., Lv .–.mmn. Nm .



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 thatthe 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 re-

ferred 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 com-

mand 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 “pay-

ment” 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

Question

. The sealing of a covenant with a meal recalls Gn .–; the term “covenantof salt” occurs also at Chr ..



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 keleuv ei

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 eijsin 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

mev cri" 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



How are we to understand the prescriptions regarding the redheifer?a

God prescribed the offering of this animal for the sin of the peo-

ple, and this prefigured the saving passion, which took away the sin

of the whole world. He commanded them to bring him a red heifer b

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 sinless-

ness 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 let-

ter 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 cedaris incorruptible, so the cross is life-giving. The crimson was symbol-

ic 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 de-

clared 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-

Question

. Nm .– is the only biblical text setting out this ritual for purifying the un-clean. Here Theodoret confuses two separate Hebrew stems, one the source of thewords “man” and “earth,” the other of “red” (cf. in Cant. cant. . and in Is. .).



fhsivn, o}" eja;n ....... mh; ajfagnisqh' /, ejxoloqreuqhvsetai hJ yuch;

ejkeivnh ejk mevsou th' " sunagwgh' " .......o{ti u{dwr rJantismou' ouj

perierrantivsqh ejpæ aujtovn.m ou{tw kai; oJ Kuvrio" ejn toi'" iJ eroi'"

eujaggelivoi" e[ fh, eja;n mhv ti" gennhqh' / ejx u{dato" kai;pneuv mato", ouj mh; eijsevlqh/ eij" th;n basileivan tw' n ouj ranw' n.n

Dia; tiv ajkavqarton ei\nai levgei mev cri" eJspevra" kai; to;n

perirraivnonta kai; to;n perirrainovmenon;a

jEpeidh; 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 mev cri"

eJspevra", toutevsti, mev cri tou' tevlou" tou' novmou: o[rqrw/ ga;r

e[oiken hJ despotikh; parousiva: toi' " ga;r ejn skovtw/ kai; skia' /

qanavtou kaqhmevnoi" fw' " ajnevteilen,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' "

ptev ruxin aujtou' :d kai; pavlin, ijdou; ajnhv r, ∆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.)mme. Zec .

A [ ], B, C –1, = mss.

a. Nm .–mm



fied, that person will be cut off from the midst of the assembly, be-

cause 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 Heav-en.”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 fulfill-

ment, since cleansing is accomplished through Christ. Uncleanness,

on the other hand, was consequent on the Law, but the Law prefig-

ured 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 Isa-

iah 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

Question

. Cf. Q. on Nm (and note ) where this series of texts has already been cited.



jAqumou'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"

ej crhvsanto rJ hvmasin, to; u{dwr ejxagagovnte": e[ fh ga;r ou{tw" oJnomoqevth": ajkouvsatev mou, oiJ ajpeiqei' ": mh; ejk th' " pevtra"

tauvth" ejxavxw uJ mi' 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

ejpisteuvsatev moi aJgiavsai me ejnantivon tw' n uiJw' n ∆Israhvl, dia;

tou' to oujk eijsavxete uJ mei' " 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{ti parepivkranan to; pneu' maaujtou` , 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 ajpov fasin: o{per eij"

kairo;n dhlwvsomen.

Tiv dhv pote dia; tou' calkou' o[ few" qerapeuv esqai 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

oJ moiwv mati sarko;" aJ martiva",c h| / fhsin oJ qei'o" ajpovstolo",

ejpefavnh: sw'ma me;n ga;r ajlhqw'" e[laben, aJmartivan de; oujk

ejpoiv hsen, oujde; euJ revqh dovlo" ejn tw' / stov mati 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



Suffering from a shortage of water,c the people importuned

Moses and Aaron while they were grieving for the death of their sis-

ter.b And in their annoyance at this display of petulance, they used

ambiguous words when they drew forth the water. Indeed, the law-giver 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 suf-

fered harm on their account, because they provoked his spirit, andhe 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-

Question

. C.E. L’Heureux provides (on .–) an overview of the discussion of theprecise nature of Moses’ offense in Nm . Some have argued that, though in-structed 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 pas-sage in light of Ps .f., have identified the fault in Moses’ response to the peo-ple in v. . Note that in his Questions on Exodus, Theodoret had offered no com-



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, khlida 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' /, ouj c 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" hjgnov ei, ajllæ i{na, para; tou' mavntew"

labw;n aj formhvn, 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 .,



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 ser-pent, so those stricken by sin prove superior to death and receive

eternal life by placing unquestioning faith in the passion of our Sav-

ior.

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 re-

ceived 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 Bal-

aam, 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 com-

manded him to go?a

Question

ment on a different version of this story in Ex , where no punishment is imposedon Moses, a story which he ignores in the present question as he had in his earlierCommentary 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 ty-

pology in hom. in Ioh. ., a discussion of Jn .–, where Jesus himself drawsthe parallel between the lifting up of the serpent and the lifting up of the “Son of Man.”



jEpeidhv, tw'n ajpaggelqevntwn crhmavtwn oJ Balaa;m ejrasqeiv",

h[reto pavlin eij crh; toi'" ajpostalei'sin sunapelqei'n, nomivsa"

metameleiva/ kecrh'sqai to;n despovthn Qeovn, ejpevtreyen

ajpelqei'n, mononouci; levgwn, a[pelqe mevn, ejpeidh; tou'to pra'xaipoqei'". i[sqi mevntoi wJ" a{per a]n ejqelhvsw lalhvsei".

Dia; tiv, keleuvsa" ajpelqei'n, dia; ajggevlou th;n poreivan

kwluv ei;a

Dedivttetai aujto;n kai; th' / th'" o[nou fwnh' / para; fuvsin

gegenhmevnh/ kai; th' / tou' ajggevlou qewriva/b 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'

katev cousa dovxa∑ ejpeidh; dev, sunecw'" paranomw'n, oJ lao;"

uJpevmenen qehlavtou" plhgav", pro;" th;n ejkeivnwn ajsqevneian ta;

kata; to;n Balaa;m wj /konovmhsen 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 aj forma;" perikovptwn. o{ti gavr, eij

kai; ijscuvn tina ei\ con aiJ tou' mavntew" ajraiv, rJav /dion h\n tw' / ta;


A [ ], B, C –1, = mss.

a. Nm .f.mmb. Nm .–mmc. Dn .

A [ ], B, C –1, = mss.

a. Nm .–mm



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 theseer’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

Question

. Cf. Theodoret’s remarks on Michael in his comment on Dn ., a passagepresupposing 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 reportedthe erection of chapels to Michael.



pavnta tekthnamevnw/ tauvta" ajpofh'nai mataiva" dh'lon toi'" ta;

qei'a pepaideumevnoi": Kuv rio", gavr fhsi, diaskedavzei boula;"

ejqnw' n, ajqetei' de; logismou;" law' n, kai; ajqetei' boula;" aj rcovntwn:

hJ de; boulh; tou' Kurivou mevnei eij" to;n aijw' na.b

J O 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 aj ravsomai o}n mh; aj ra' tai

Kuv rio" ; kai; tiv kataravsomai o}n mh; katara' tai Qeov" ; e kai;

proagoreuv ei ta; ejsovmena: ijdou; lao;" movno" katoikhvsei kai; ejn

e[qnesin ouj sullogisqhvsetai. tiv" ejxhkribwvsato spev rma ∆Iakwv b,

kai; tiv" ejxariqmhvsetai dhv mou" ∆Israhvl; f ei\ta aijtei' th'" ejkeivnwn

metascei'n koinwniva": ajpoqavnoi hJ yuchv mou ejn yucai' " dikaivwn,

kai; gevnoito to; spev rma mou wJ" to; spev rma 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|ovn te h\n ijdei'n

tou' laou',h eijkovtw" pavlin to; panavgion pneu'ma diæ ejkeivnou

fhsivn, ouj c wJ" a[nqrwpo" oJ Qeo;" diarthqh' nai, oujde; wJ" uiJo;"

ajnqrwvpou ajpeilhqh' nai: aujto;" eijpwvn, ouj ci; poihvsei; lalhvsei kai;

oujk ej mmenei` ; 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 .mmf. Nm .f.mmg. Nm .mmh. Nm .mmi. Nm .mm j. Nm .



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, butthe 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. Hecried out, “Why shall I curse whom God does not curse and de-

nounce whom God does not denounce?”e He also foretold the fu-

ture: “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 com-

pany: “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 bless-

ing 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 unchangingand without alteration; he does not change his mind like human be-

ings: ‘Lo, I have been appointed to give a blessing; blessing I shall

give nor be diverted.’” j

Question

. This phrase, appearing at the end of Nm . in the LXX, has no equivalentin the MT.



Tiv ejstin wJ" dovxa monokev rwto" aujtw' /;a

J O 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;" ej cqrou;" hJ mw' n keratiou' men.c pw'"

de; nohtevon to;n e{na Qeo;n pollavki" eijrhvkamen.

To; de; oujk .......e[stai oijwnismo;" ejn ∆Iakwv b, 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 ijscuv ei, 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"tev cnh/: ajpeivrw/ ga;r tw' / mevtrw/ dunatwvtero" oJ metafevrwn aujtou'

th;n glw'ttan eij" a{per ejqevlei: oujkevti toi'" sunhvqesi sumbovloi"

ej crhvsato, ajllæ eij" uJpourgivan tou' Qeou' th;n glw'ttan aj fwvrisen.


A [ ], B, C –1, = mss.

a. Nm .mmb. Jb .mmc. Ps .mmd. Nm .

A [ ], B, C –1, = mss.

a. Nm .mm



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 ani-

mal’s power and unwillingness to serve. Though some commenta-

tors 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 ex-

plained how the unity of God is to be understood.2

The verse,“There will be no augury in Jacob nor divination in Is-

rael; 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 au-

gury 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 gainfrom this futile art, as he who diverted his speech for his own pur-

poses was infinitely more powerful. So without recourse to the usu-

al portents, he directed his tongue to the service of God.

Question

. Origen, who had also adduced Job . as a parallel to Nm ., saw the uni-

corn 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.



jIstevon mevntoi w{" tisin e[doxe mhde;n aujto;n peri; tou'

swth'ro" hJmw'n proeirhkevnai. ou}" ej crh'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 tmhqevntaa[neu ceirw' n, kai; patavxanta th;n eijkovna, kai; suntriv yanta to;n

crusovn, to;n a[rguron, to;n calkovn, to;n sivdhron, to; o[strakon,

kai; genovmenon o[ro" mevga, kai; kaluv yanta 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 fuvsi". proei'pe de; kai; th;n

makedovnwn kata; persw'n nivkhn: ejxeleuvsetai, gavr fhsin, ejk

ceiro;" Cetihv m, kai; kakwvsousin ∆Assouv r, kai; kakwvsousin

eJ braivou".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 ajpev fhnen 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 ejpenov hsen i{na, dia; th;n


b. Dn .f.mmc. Nm .mmd. Gn .f.mme. Nm .mmf. Nm .–mmg. Nm .mmh. Sm . mm



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 stonethat, cut without human hands, struck the image and crushed the

gold, silver, bronze, iron, and clay and then became a mighty moun-

tain, 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 re-

membered among the gentiles.1

Now, the historical events confirmed this prophecy. He who wasborn 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 Kit-

tim, and they will oppress Assur, and they will oppress the He-

brews.”e Now, Alexander overthrew the Persian empire, and Anti-

ochus 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 con-

tinued 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

Question

. Here, as in his earlier commentary on the book of Daniel, Theodoret inter-prets the stone of Dn .f. in a christological sense.

. In this interpretation of the oracle (.), Theodoret apparently takes “As-



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 Fogwv r, 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; ejtelevsqhsan tw' / Beelfegw; r kai; e[fagon qusiva"

nekrw' n. j touvtou cavrin kai; ej cqraivnein toi'" madihnaivoi"

prosevtaxen oJ Qeov", o{ti ej cqraivnousin aujtoiv, fhsivn, uJ mi' n ejn

doliovthti.......dia; Fogwv r.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.mm j. Ps .mmk. Nm .mml. Nm .mmm. Nm .



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 theirwords, 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 men-tioned their idolatry: “They were initiated into the rites of Baal Peor

and ate sacrifices to the dead.” j Therefore, God ordered them to re-

gard the Midianites as their enemies: “Because they were your ene-

mies 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

Question

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 shouldprobably be identified with a tribe mentioned in Gn ., , and Sm ., and thesecond with the Philistines.

. The author of chapter has introduced into the wanderings of the tribes awar against the Midianites, who are said to have encouraged, on the advice of Bal-aam, the Israelites’ idolatry with the Baal of Peor (.–). For a discussion of theconstitution 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 The-odoret had correctly pointed out in his comment on Ps . = . (LXX).

. Theodoret apparently identifies the Gog of . (LXX) with one of the evilkings of the eschatological conflict envisioned in Rv .–. Christ, the king whodraws his bodily descent from Israel, will prevail against him.





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 themost Holy Spirit. Casting lots, they implored the Omniscient to in-

dicate 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 pre-

destined according to the purpose of him who performs everything

according to the decision of his will.”1c

Question

. Nm. presents two different methods of apportioning the land, the first ac-

cording 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 principlescould be reconciled.



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'" ej rcov menon 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 dedev cqai, 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'" ejkeivnoustevrnoi" 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 .mmf. Acts .–mmg. Nm .–mm



Why did the Lord God order Moses to place his hands on Joshuaafter 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 hu-

manity 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 di-

vinely 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 be-

stow 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 com-mission 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-

Question

. Cf. note to Q. on Exodus. As in Ex , the LXX here speaks of the urimand thummim, or the breastplate on which they rest, as a logei'on, i.e., “oracle.”



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.mm j. Nm .f.mmk. Nm .–mml. Nm .–

A [ ], B, C –1, = mss.

a. Nm .



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 legislatedregarding 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 dis-

agreement 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 hus-

band 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.

Question



Dia; tiv tou;" staqmou;" ajnagravptou" oJ nomoqevth"pepoiv hken;a

{Wste tou;" eij" u{steron ejsomevnou" gnw'nai th;n tou' Qeou'

khdemonivan: diæ ajbavtwn ga;r aujtou;" kai; ajnuvdrwn oJdhghvsa"

cwrivwn, aj fqovnw" aujtoi'" th;n tw'n ajnagkaivwn ej corhvghse 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;naujtw'n oJrmh;n ej calivnou. 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" ej fæ 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





Tivno" cavrin ta;" fula;" diakekri'sqai prosevtaxen;a

{Ina 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 iJ eratikh; fulhv, ejpeidh; kai;

ajrciereu;" kata; to; ajnqrwvpinon kai; basileu;" oJ despovth"

Cristov".


A [ ], B, c –1, , = mss.

a. Nm .–mmb. Gn .



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

Question

. In this interpretation of Nm .–, a ruling meant to keep marriage and,therefore, property within a tribe (cf. Tb .; .–),Theodoret neglects the his-

torical and pragmatic to concentrate entirely on the spiritual and christological;cf. note to Q. above. Theodoret develops the same christological typology inQ. . on Jos, where he cites examples of high priests who married women of Ju-dah.



QUAESTIONES IN DEUTERONOMIUM

Dia; tiv to; pevmpton biblivon tou' nomoqevtou Deuteronov mion

ejklhvqh;() ∆Exagagw;n ejx Aijguvptou to;n laovn, oJ despovth" Qeo;"

e[dwken ejn tw' / Sina' / o[rei to;n novmon, kaqæ o}n ej crh'n aujtou;"

politeuv esqai.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: pev ran, gavr fhsi, tou' ∆Iordavnou, ejn

th' / ej rhv mw/, pro;" dusmai' ",.......ejn tw' / tessarakostw' / e[tei, ejn tw' /

||6

c (inc.) [ ], , a 2

, (inc.) , c –1, , = mss.

a. Ex .–.mmb. Nm mmc. Nm .–mmd. Nm .–mme. 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 gavethem 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 de-

stroy them all in the wilderness.d So, when forty years had passed,

and all those people had died as God had decreed, he enjoined acensus of their children, who were now of the same agee as their par-

ents 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 legis-

lation and the events of Exodus, Leviticus, and Numbers and men-

tions 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



dekavtw/ mhniv, mia' / tou' mhnov",....... meta; to; patavxai aujto;n to;n

Shw;n basileva tw' n aj morraivwn .......kai; to;n ]Wg basileva th' "

Basavn.g kai; o{ti, ouj deuvteron novmon e[dwken, ajlla; th'"

protevra" ajnamimnhvskei nomoqesiva", aujto; didavskei tou' biblivouto; prooivmion: h[ rxato, gavr fhsi, Mwu>sh' " diasafh' sai to;n

nov mon tou' ton, levgwn, Kuv rio" oJ Qeo;" hJ mw' n ejlavlhsen hJ mi' n ejn

Cwrhv b .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 prostateuv ein 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" uJpakouv ein 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 ejpev bh

kai; toi' " uiJoi' " aujtou' , dia; to; proskei' sqai aujto;n ta; pro;" Kuv rion.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 .–mm j. Ex .mmk. Dt .–mml. Nm .–mmm. Dt .–mmn. Dt .–mmo. Dt .mm



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

then j that he was unable to lead such a vast number by himself. “And

that is why,” he declared, “I appointed commanders of thousandsand hundreds to have a share in government.”k He reminded them

of these words, since he had appointed Joshua son of Nun his suc-

cessorl 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 re-

turned 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

Question

. 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 andearly Christian exegetes discuss the question of the relationship of the law con-tained 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 andwas intended to replace the earlier Covenant Code of Ex .–.; v. J. Blenkin-sopp, “Deuteronomy,” p. . The variation in the name of the holy mountain,



dhloi' ta; eJxh'": eijpw;n ga;r o{ti, kaj moi; wj rgivsqh diæ uJ ma' " 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;" oJQeo;" 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>ovnte",t tivna te ijdoumaivoi" kai; mwabivtai"

|dedhlwkovte", filikwn 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, ]Wg sidhra' .......ejnneva phv cewn to; mh' ko"

aujth' ", kai; tessav rwn phv cewn 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


|14

l. filikwn , 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 .– forEdom’s unfriendly reception of the Israelite ambassadors.

p. Dt . mmq. Dt .mmr. Dt .mms. Dt .–mmt. Dt .mmu. Dt .–mmv. Dt .–.mmw. Dt .mm



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 car-

ry 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 tohim: “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 gen-

eral 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 for-bade 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 care-

fully all the commandments of the Lord: “Listen, Israel, to all the or-

dinances and judgments that I instruct you to keep today, so that

Question

“Sinai” in Exodus (Yahwistic) and “Horeb” here (Deuteronomistic), reflects thedifferent periods and contexts within which these texts arose; v. R.E. Brown and R.North, “Biblical Geography,” p. . Theodoret, however, does not entertain theidea of a difference of authorship but explains the term “Deuteronomy” as denot-ing a restatement or summary of the Law for the benefit of the younger genera-tion, either still unborn or too young to understand when God first spoke toMoses on Sinai. His remarks regarding the educational value of the summary reca-pitulation of a previous narrative recall the similar argument adduced by JohnChrysostom (hom. . in Gen.) to account for the appearance of a second, less de-

tailed, story of creation in Gn (Yahwistic) immediately after the fuller narrativeof ch. (Priestly).

. Here Theodoret takes time to mention a fascinating detail from the defeat of



uJ ma' " shv meron poiei' n, i{na zh' te kai; eijselqovnte" klhronomhvshte

th;n gh' n, h}n Kuv rio" oJ Qeo;" tw' n patev rwn uJ mw' n divdwsin uJ mi' 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" euj ergesiva": poi' on,

gavr fhsin, e[qno" mevga w| / ejstin aujtw' / Qeo;" ejggivzwn aujtoi' " wJ"

Kuv rio" oJ Qeo;" hJ mw' n ejn a{pasin oi|" eja;n aujto;n ejpikaleswv meqa; z

keleuv ei dev, mh; movnon aujtou;" fulavttein tou' Qeou' tou;" novmou",

ajlla; kai; tou;" pai'da" kai; tou;" ejggovnou" ejn eujsebeiva/

diatrev fein kai; paidovqen ta;" qeiva" ejntola;" ejkpaideuv ein.aa

Ei\ta pavlin aujtou;" ajnevmnhsen o{pw" aujtoi'" oJ tw'n o{lwn ejpev fane Qeov", lovgou" me;n dia; puro;" aj feiv", oujde;n de; ei\do"

ejpideiknuv": tou'to ga;r e[ fh: ejk mevsou tou' puro;" fwnh;n

rJhmavtwn uJ mei' " hjkouvsate kai; oJ moivwma 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" ouj c eJwravkasin∑

o{qen pavlin ejphvgage, mh; ajnomhvshte mhde; poihvshte uJ mi' n

aujtoi' " glupto;n oJ moivwma, pa' san eijkovna, oJ moivwma aj rsenikou' h]

qhlukou' , oJ moivwma panto;" kthvnou" tw' n o[ntwn ejpi; th' " gh' ",

oJ moivwma panto;" oj rnevou petomevnou, o} pevtatai uJpo; to;n

ouj ranovn, oJ moivwma panto;" eJ rpetou' , o} e{ rpei ejpi; th' " gh' ",

oJ moivwma panto;" ij cquvo", o{sa ejsti;n ejn toi' " u{dasin uJpokavtw th' "

gh' ".cc tau'ta pavnta, fhsivn, eij" creivan uJmetevran pepoiv hken oJ

Qeov": ajnoiva" toivnun ejscavth" to; eijkovna" tw'n uJphkovwn

qeopoiei'n∑ prostevqeike de; kai; tau'ta: mh; ajnablevya" eij" to;n ouj rano;n kai; ijdw' n to;n h{lion, kai; th;n selhvnhn,.......kai; pavnta

to;n kovsmon tou' ouj ranou' , planhqei;" proskunhvsh/" aujtoi' ",.......a}

ajpevneime Kuv rio" oJ Qeov" sou aujta; pa' si toi' " e[qnesi toi' "

uJpokavtw tou' ouj ranou` ` .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 aj forisqevnta" w{ste tai'" creivai"


|6

x. Dt .mm y. Dt .mmz. Dt .mmaa. Dt .f.mmbb. Dt .mmcc. Dt .–mmdd. Dt .mm



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 be-

cause of that act of idolatry. y Then, by contrast, he brought outGod’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 mani-fested 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 im-

age 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 un-

der 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 themto 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-

Question

Sihon and Og, an event he had passed over—perhaps so he could devote more at-tention to the subsequent saga of Balaam—in his commentary on Nm .





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 pre-sumed 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 slav-

ery.ee And he demonstrated God’s omnipotence by use of a compar-

ison: “Ask about former times before your day, from the time when

God created man on earth and to the end of heaven, whether any-

thing like this has ever happened, whether you have heard of any-thing 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 in-

visible 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 dis-

courses on just one day but taught the people over the space of

many days. Hence, he often recurred to the same topics to strength-en their memory by repetition. In any case, immediately after this

discourse, he gave an account of the cities to which those guilty of

Question

. Theodoret develops at length the prohibition of images. Antiochene com-mentators are generally wary also of linguistic anthropomorphisms that mightseem to impugn the divine transcendence; cf. Qq. f. on Gn.



peripeptwkovta" fovnoi" ejkevleusen.ii ei\ta ejdivdaxen o{ti pavlin

sunhvqroise to;n lao;n kai; qeosdovtwn ajnevmnhse novmwn. jj kai; o{ti,

ouj c e{teron devdwke novmon, ajlla; to;n provteron ejkpaideuv ei tou;"

th'" nomoqesiva" ejkeivnh" dia; to; th'" hJlikiva" ajtele;" ejpakou'saimh; dunhqevnta" aujta; didavxei tou' profhvtou ta; rJ hvmata: Kuv rio",

gavr fhsin, oJ Qeo;" hJ mw' n dievqeto pro;" uJ ma' " diaqhvkhn ejn

Cwrhv b. ouj ci; toi' " patravsin uJ mw' n dievqeto Kuv rio" th;n diaqhvkhn

tauvthn, ajlla; pro;" uJ ma` ~.kk ejpeidh; ; ga;r ejkei'noi parabavnte"

diwvlonto, touvtoi" de; th;n toi'" patravsin 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

ajpolauv ei" 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 pragmateuv etai: o{ti

oijkevth", fhsivn, h\ sqa ejn th' / Aijguvptw/, kai; ejxhvgagev se

Kuv rio" .......ejkei' qen ejn ceiri; krataia' / kai; ejn bracivoni uJyhlw' /,

dia; tou' to sunevtaxe ....... Kuv rio" oJ Qeov" sou w{ste fulavttesqaiv

se th;n hJ mev ran 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|" ajpolauv ei" 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. hJ mw` n .......uJ ma` ~ Sir. F.M. : uJ mw` n .......hJ ma` ~ = “‘The Lord your God made a covenant with us’” : hJ mw` n .......hJ ma` ~ = “‘The Lord our God made a covenant with us’” : uJ mw` n .......uJ ma` ~ a [ ], , , , Sch. = “‘The Lord your God made a covenant with you.’” Cf. Wevers and Quast, ap. crit. to Dt ..

ii. Dt .–mm jj. Dt .mmkk. Dt .f.mmll. Dt .f.mmmm. Dt .–mmnn. Dt . (LXX var.)mmoo. Dt .mmmm



involuntary homicide were to flee for refuge. ii Then Scripture re-

counts 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 inthe 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 havealready 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

Question

. 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.



latreuto;n ouj poihvsete .......plh;n o{sa poihqhvsetai ejpi; yuch' / pp

oi|on ajnavgnwsi", qeivwn logivwn ajkrovasi", yalmw/divai,

iJ erourgivai, kai; ta; touvtoi" prosovmoia.

Pw'" nohtevon to; a[koue, ∆Israhvl: Kuv rio" oJ Qeov" sou, Kuv rio"

ei|" ejstin ; a

Pollavki" eijrhvkamen o{ti to; o[noma to; Kuv rio" kai; Qeov", th'"

qeiva" fuvsew", ouj th'" tw'n proswvpwn diairevsew" dhlwtikav, oJde; pathv r, kai; oJ uiJov", kai; to; a{gion pneu' ma tw'n ijdiothvtwn

shmantikav. ajlla; toi'" ajtelevsin ijoudaivoi" th;n ajkribh'

qeologivan prosenecqh'nai ouj c oi|ovn te h\n: tauvthn ga;r a]n

poluqeiv >a" aj formh;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 Kuv rio" oJ Qeov" sou, Kuv rio" ei|" ejsti

kai; to; th'" oujsiva" didavskei monadiko;n kai; paradhloi' tw'n

proswvpwn to;n ajriqmovn: a{pax ga;r to; Qeov", di;" de; to; Kuv rio"

tevqeiken.


pp. Ex .

A [ ], B, C –1, = mss.

a. Dt .mm



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 “Fa-ther,” “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 polythe-

ism. 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 uni-

ty of being, also indicates the number of persons. Note that he used

“God” once and “Lord” twice.2

Question

. Theodoret emphasizes what J. Blenkinsopp (on .–) terms the “humani-tarian” 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 state-ment of the same commandment in Ex . and has no equivalent in the MT. Hehas drawn this from the regulations for the feast of Tabernacles (Lv .). In hisexposition of this law, Theodoret insists on the distinction between servile andspiritual 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).



Tiv ejstin to; ajgaphvsei" Kuv rion 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 aj fierou'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

plhrou'n: oJ ajgapw'n me, gavr fhsi, ta;" ejntolav" mou plhrwvsei.c

aiJ de; tou' Qeou' ejntolai; peri; touvtwn diagoreuvousin.

Tiv dhv pote kata; tou' Qeou' ojmnuvnai diagoreuv ei oJ novmo";a

{Ina mh; kata; tw'n yeudwnuvmwn ojmnuvwsi qew'n: tou'to ga;r kai;

dia; tou' profhvtou e[ fh: eja;n ejxavrh/" ta; ojnov mata tw' n baalei; m

ejk tou' stov matov" soub kai; ojmovsh/", zh' / Kuv rio", meta; ajlhqeiva".c

kai; ejntau'qa dev, eijrhkwv", Kuv rion to;n Qeovn sou fobhqhvsh/, kai;

aujtw' / movnw/ latreuvsei", kai; pro;" aujto;n kollhqhvsh/, kai; tw' /

ojnov mati aujtou' oj mh' /, ejphvgagen, ouj poreuvsesqe ojpivsw qew' n

eJtev rwn ajpo; tw' n qew' n tw' n ejqnw' n, tw' n perikuvklw/ uJ mw' 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



What is the meaning of the verse “You shall love the Lord yourGod 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 Cre-

ator, 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 explicit-

ly 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 com-

mand through his prophet: “If you remove the names of the Baals

from your mouthb and swear, ‘As the Lord lives,’ <you will swear> 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

Question



Pw'" nohtevon to; oujk ejkpeiravsei" Kuv rion to;n Qeovn sou ;a

J O Kuvrio" aujto; ejn toi'" iJ eroi'" eujaggelivoi" hJrmhvneuse: tou'

ga;r diabovlou eijrhkovto", bavle seauto;n a[nwqen kavtw, ei\pen,

oujk ejkpeiravsei" Kuv rion to;n Qeovn sou.b ejkpeiravzei de; to;n

Qeo;n oJ div ca logismou' rJiyokinduvnw" ti pravttwn.

Tiv dhv pote ajpagoreuv ei oJ novmo" ta;" pro;" tou;" oJmovrou"

ajllofuvlou" ejpigambriva";a

Ouj dei'tai safhneiva" oJ novmo": eJauto;n ga;r eJrmhneuv ei: e[ fh

ga;r o{ti, ajposthvsousi to;n uiJovn sou ajpæ ej mou' , kai; latreuvsei

qeoi' " eJtev roi".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' sin aujto;n kai; toi' " fulavssousi ta;" ejntola;" aujtou' eij"

ciliva" geneav".d kai; ejpeidh; ajtelei'" h\san, kai; trofh'"

galaktwvdou" ejdevonto,e kai; ajkouv ein peri; tw'n aijwnivwn ajgaqw'noujk ejduvnanto, uJpiscnei'tai aujtoi'" polugonivan, kai; gh'"

eujkarpivan, kai; poimnivwn kai; boukolivwn euj exivan, 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 ..mmf. Dt .–mm



How are we to understand the verse “Do not put the Lord yourGod 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, de-

claring, “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 numerousthat 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 com-

mandments—even to a thousand generations.”d Since they were im-

perfect, needing to be fed milk e and unable to hear of eternal good

things, he promised them an abundance of children, fertility of thesoil, fecundity of flocks and herds, health of body, victory in war,

and that sort of thing.f

Question

. 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 pre-vious narrative, amounts to no more than a platitude.



[Epeita pavlin aujtou;" ajnevmnhse th'" ejn th' / ejrhvmw/ diagwgh'"

kai; ta;" tauvth" aijtiva" ejdivdaxen: ejkavkwse ......, gavr fhsi, kai;

ejlimagcovnhsev se kai; ejywv misev se to; mavnna.......i{na ajnaggeivlh/

soi o{ti, oujk ejpæ a[ rtw/ movnw/ zhvsetai.......a[nqrwpo", ajllæ ejpi;panti; rJhv mati.......ejkporeuomevnw/ dia; stov mato" 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" euj ergesiva": ta; iJ mavtiav sou ouj katetriv bh 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" Kuv rio" 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 euj fqavrtwn

iJmativwn kai; uJpodhmavtwn to; diarkev". ei\ta parainei' nikw'nta",

mh; th' / oijkeiva/ rJwvmh/ th;n nivkhn ejpigrav fein, ajlla; tw' / ejpikouvrw/ kai;

promav cw/ Qew' /.i

Tivna" levgei uiJou;" ∆Enavk ;

() ∆Apovgonoi gigavntwn h\san wJ" hJ i Jstoriva didavskei: tou'to

ga;r e[ fh: lao;n polu;n kai; euj mhvkh, uiJou;" ∆Enavk, ou}" su; oi\ sqakai; su; ajkhvkoa": tiv" ajntisthvsetai kata; provswpon uiJw' n ∆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||


||52

g. Dt .mmh. Dt .–mmi. Dt .f.mm

A [ ], B, c –1, (inc.), = mss.

a. Dt .mmb. Nm .mm



He next reminded them of their life in the wilderness, and ex-

plained 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 resolu-

tion 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 command-

ments of the Lord your God to walk in all his ways and fear him.”h

After the testing, comes consolation, after the discipline, encourage-

ment: hunger then abundance, the hardship of travelling then bodi-

ly pleasure, want of necessities then the durability of even their frag-

ile clothing and footwear. He then warned the victors not to ascribe

the victory to their own strength, but to God, their ally and champi-

on.i

Whom does he call “the sons of Anak”?

() As the sacred history explains, they were descendants of gi-

ants. 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 re-

sist 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 re-

port given by the men who had spied out the land. They had de-

clared, “Compared to them we were like grasshoppers.”b

Question

. As A. Siquans (pp. f.) points out, Theodoret both discusses this passageregarding the manna in its narrative context and applies it to the life of his audi-ence. Moses, speaking to the Israelites, confirms the validity of the promise of the



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 Kuv rio" klhronomh' sai th;n gh' n th;n ajgaqh;n tauvthn.dia; ga; r th;n ajsev beian tw' n ejqnw' n touvtwn, Kuv rio" ejxoloqreuvsei

aujtou;" ajpo; proswvpou sou: ouj ci; dia; th;n dikaiosuvnhn sou oujde;

dia; th;n oJsiovthta 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 ejpigrav fein 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" Kuv rion to;n Qeovn sou ejn

th' / ej rhv mw/.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 Kuv rio" sfovdra ejxoloqreu' sai

aujtovn, kai; hujxav mhn kai; peri; ∆Aarw;n ejn tw' / kairw/ ` ejkeivnw/.f ou{tw

kai; ta; a[lla gegenhmevna diexelqwvn, fhsiv, kai; nu' n, ∆Israhvl, tiv

Kuv rio" oJ Qeo;" .......aijtei' para; sou' ajllæ h] fobei' sqai Kuv rion 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

ouj ranov", kai; oJ ouj rano;" tou' ouj ranou' , hJ gh' kai; pavnta o{sa

ejsti;n ejn aujtoi' ": plh;n tou;" patev ra" uJ mw' n proeivleto Kuv rio"

ajgapa' n aujtou;" kai; ejxelevxato to; spev rma aujtw' n metæ aujtouv",

uJ ma' ", 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 .mmh. Dt .f.mm



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 pre-

dict 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 sacri-

fices, he added, “Lo, the heaven, and the heaven of heaven, the earthand 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.

Question

land by citing an earlier example of God’s provision for Israel, and Christiansshould 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 patristicremarks on Dt ., most of which are preserved in the catena on the Octateuchpublished by Nikephoros; cf. note to Q. on Ex.



jEdivdaxe de; kai; poiva peritomh; tw' / Qew' / prosfilhv":

peritemei' sqe, ga;r e[ fh, th;n sklhrokardivan uJ mw' n kai; to;n

trav chlon uJ mw' n ouj sklhrunei' te e[ti,i kai; tau'ta ejlevgeto toi'"

mhdevpw th;n ajkrobustivan peritmhqei'sin: ∆Ihsou'" ga;r oJ tou'Nauh' meta; to; diabh'nai to;n ∆Iordavnhn ejn Galgavloi" aujtou;"

perievtemen. j ajllæ o{mw", kai; ajperitmhvtoi" ou\sin, oujk ejkevleuse

th;n ajkrobustivan peritmhqh'nai, ajlla; th;n sklhrokardivan kai;

to;n trav chlon 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 Kuv rio", oJ Qeo;" uJ mw' n, ou|to" Qeo;" tw' n

qew' n kai; Kuv rio" tw' n kurivwn ; a

Qeou;" tou;" krita;" ojnomavzei: qeou;", gavr fhsin, ouj

kakologhvsei" kai; a[ rconta tou' laou' sou oujk ej rei' " kakw' ".b kai;

e[nqa de; ei\pon oiJ eJbdomhvkonta, a[xei" aujto;n .......eij" to;

krithv rion,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 .mm j. Jos .–mmk. Jer .

A [ ], B, c –1, , = mss.

a. Dt .mmb. Ex .mmc. Ex .mm



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 circumci-

sion of the foreskin, since Joshua, the son of Nun, circumcised themin 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 gen-

tiles 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 re-

vile 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

Question

. V. Q. on Ex.



Pw'" nohtevon ouj poihvsete pavnta a} hJ mei' " poiou' men w|de shv meron, e{kasto" to; aj resto;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 ajpagoreuv ei toivnun ejn

th' / gh' / th'" ejpaggeliva" ta; paraplhvsia dra'n i{na mh; prov fasin

lavbwsi toi'" yeudwnuvmoi" quv ein 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; quv ein kai;

eujwcei'sqai parakeleuv etai: e[stai, gavr fhsin, oJ tovpo" o}n a]n

ejklevxhtai Kuv rio" oJ Qeo;" uJ mw' n ejpiklhqh' nai ejkei' to; o[noma

aujtou' , ejkei' oi[sete pavnta o{sa ejgw; ejntevllomai uJ mi' n shv meron:ta; oJlokautwv mata uJ mw' n, kai; ta; qusiavsmata uJ mw' n,.......ta;

ejpidevkata uJ mw' n, kai; ta;" ajparca;" tw' n ceirw' n uJ mw' n, kai; ta;

eJxh'".d ta ; de; dov mata oiJ loipoi; ta; eJkouvsia 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'si povlesi, tou' me;n iJ erevw"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 uJ mw` n F.M. : kai; ta;~ ajparca;~ tw` n ceirw` n uJ mw` n kai; ta; dov mata uJ mw` 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 .mmf. Dt .f.mm



How are we to understand, “You shall not do all we are doinghere today, each as is pleasing to himself”?a

Before the construction of the tabernacle, they would offer sacri-

fices 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. In-

stead, 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 oth-er 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 indica-

tion that such victims were available to all and not dedicated to

Question

. Choosing this verse for commentary, Theodoret rightly draws attention tothe basic message of Dt: one God, one people, one sanctuary. Unaware that thischapter combines three different versions of the law centralizing the cult (v. Blenk-insopp on .–), Theodoret does not note that the singular verb and pronomi-nal adjectives of verse contrast with the plural forms of verses and .

. The word “gifts” probably refers to the phrase kai; ta; dovmata uJmwn, aphrase Theodoret most likely omitted from his citation of Dt .; cf. the criticalnote.



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'" iJ ereu'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" aj fierou'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 eujmhv cano" 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 .



God,g he commanded that such meat be available to both the un-

clean and the clean without distinction, for in the case of actual sac-

rifices, the unclean were forbidden all participation.h Hence, his log-

ical addendum: “Eat it like a deer or a stag,”i these being clean butnot 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 yourgrain, 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 jol-

lity, the Lord, desiring to free Israel from that error, ingeniously es-

tablished 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.

Question

. Convinced that the Levites must have been separately provided for, Theodo-ret reads a second tithe into Dt .–; he found further support for his interpre-tation in .– and .; v. Q. and note .



Tiv dhv pote sunecw'" ajpagoreuv ei 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

pragmateuv esqai: th;n miaifovnon ga;r aujtw'n ijatreuv ei 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'" rJavbdou,b kai; to; tou'

potamou,c kai; to; tw'n batrav cwnd eijrgavsanto, ejndedwkovto" tou'pansov fou Qeou' dia; th;n tou' prostavttonto" a[noian: ejpiteivnein

ga;r aujtoi'" ejkevleuse ta;" qehlavtou" plhgav". luv ein 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" .......ejnupniazov meno" 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 futureindicative. Though dwvsei seems clearly an error of etacism, it entered thetradition 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 .f mmc. Ex .mmd. Ex .mme. Ex .mm



Why did he repeat so often the prohibition against the consump-tion 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, per-

form 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, be-cause 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

Question

. V. also Q. on Gn (.) and Q. on Lv (.-). In the former, Theodoretdivines 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 thisquestion, he sees God imparting ethical instruction to the Jews through the prohi-bition against human consumption of animal blood.



tev ra", kai; e[lqh/ to; shmei' on h] to; tev ra", o} ejlavlhse pro;" sev, kai;

ei[ph/: poreuqw' men kai; latreuvswmen qeoi' " eJtev roi" oi|" oujk

oi[date, oujk eijsakouvsesqe .......tou' profhvtou ejkeivnou h] tou'

ejnupniazomevnou to; ejnuvpnion ejkei' no, o{ti peiravzei Kuv rio" oJ Qeo;" uJ mw' n .......eij ajgapa' te Kuv rion to;n Qeo;n uJ mw' n ejx o{lh" th' " kardiva"

uJ mw' n kai; ejx o{lh" th' " dianoiva" uJ mw' n.f toigavrtoi tou' Qeou'

sugcwrou'nto", oJ yeudoprofhvth" teratourgei'. didaskovmeqa de;

mh; prosev cein 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 uJ mw' 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

aj fei'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 uJ mw' n ejpi; nekrw' /; a

() Tw'n dussebw'n ejqnw'n ajpagoreuv ei 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 uJ mw' n ejpi; nekrw` / th;n tou'

pevnqou" ajphgovreusen ajmetrivan: tine;" me;n ga;r tw'n ajllofuvlwn

ejqnw'n ta;" th'" kefalh'" ajpekeivronto triv ca" kai; tauvta"


f. Dt .–mmg. Dt .mmh. Dt .–

A [ ], B, C –1, = mss.

a. Dt .mm



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 pun-

ishment, 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 fol-

lowing “You shall not make a bald patch between your eyes for the

dead” he forbade immoderate grief. Some foreign peoples cut the

Question

. The MT of . contains a prohibition against the mourning rites of self-laceration and shaving, practices reported in Jer . and .. In place of the for-

mer, the Septuagint offers the prohibition, ouj foibhvsete, a plural future from theverb foiba'n, here used of divination. As Theodoret explains, this verb is derivedfrom the epithet foibo~ = “the bright,” “the pure” applied to Apollo, the Greek god of prophecy.



prosev feron toi'" nekroi'", tine;" de; ta;" tw'n geneivwn, a[lloi ta;"

tw'n oj fruvwn. tau'ta givnesqai oJ qei'o" ajphgovreuse novmo".

{ Oti de; duvo dekavta" aj forivzesqai 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;" genhv mato" tou'

spev rmatov" 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 Kuv rio" 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;nleuivtai" 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 Kuv rio" oJ Qeov"

sou .......kai; do;" to; aj rguv rion 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 oj feilovntwn 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 oj rfanov", kai; hJ

chv ra, oiJ ejn tai' " povlesiv sou, kai; favgontai kai; ej mplhsqhvsontaii{na eujloghvsh/ se Kuv rio" oJ Qeov" sou ejn pa' si toi' " e[ rgoi" sou,

oi|" a]n poih' /".d ijstevon de; wJ" ∆Iwvshpo", ejnteu'qen labw;n aj formhvn,

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.



hair of their head, others their beard, others their eyebrows and of-

fered 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 twotithes, 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 thefeasting 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 house-

hold 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 wid-

ow 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 notablethat, 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

Question

. Theodoret would agree with von Rad (Deuteronomy, on .f.) that “Israel de-prived the dead and the grave of every sacral quality. This was a great achievement!”

. In his interpretation of .–, Theodoret continues to argue (v. Q. ),





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 im-

Question

that there must have been two tithes if provision was to be made for the Levites; hecites Josephus, who, though differing with him over the number of tithes, does

agree that there was more than one. Both Josephus (Antiq. Iud.

.

) and Tobitreflect the “postexilic interpretation of the pentateuchal texts on tithing.......inwhich 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 thepriests (Lv .f., -), the first tithe to the Levites (Nm .–), the secondtithe 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 textdid not figure in his biblical canon. Though J. Blenkinsopp does not subscribe toTheodoret’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 moreliteral, interpretation; cf. Q. on Lv.

. V. Q. .– on Ex.



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 eja;n .......ajdunathvsh/ ajpo; sou' rJh' ma 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 aJ fh;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

iJ ereva h] to;n katæ ejkei'non to;n kairo;n th;n dhmagwgivan

pepisteumevnon, kai; to; keleuovmenon plhvrwson. eij dhv ti", tuv fw/

crwvmeno", toi'" uJpo; tou' ajrcierevw" h] tou' kritou' legomevnoi"

ajnteivpoi, qanavtw/ zhmiouvsqw kai; ginevsqw toi'" a[lloi" wj feleiva"

ajrcevtupon.b

Tiv dhv pote keleuv ei 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 dunav mew" 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.



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 be-

tween 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 salu-

tary 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 blessedDavid 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

Question



Dia; tiv th;n aij cmavlwton qrhnei'n tou;" oijkeivou" keleuv eirJ hto;n hJmerw'n ajriqmo;n ei\qæ ou{tw sunafqh'nai tw' / tauvthn

ajndrapodivsanti;a

Ouj bouvletai ajnamigh'nai qrh'non euj frosuvnh/, 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"

hJghvsasqai. eja;n de; meta; th;n koinwnivan paraithvsaito to;n

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 keleuv ei to;n ou{tw

kathgorouvmenon.


A [ ], B, C –1, = mss.

a. Dt .–mmb. Dt .mm

A [ ], B, C –1, = mss.

a. Dt .–



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 en-

slaved 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 re-

lations. 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 ac-

cusation, the truth of the indictment will be evident. Thus he com-manded the death of a son under such an indictment.

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 obvi-

ously 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 fa-

vored us with an explanation, he wants us to apply this principle as

necessary and use forethought in all circumstances, not thoughtless-ly leave everything to God. Only after we have done what lies with-

in 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-

Question

. Theodoret understands this as a pragmatic prescription consistent with theAntiochene insistence on the coöperation of the human, with the divine, will; cf.

Q.

on Jos. Similarly, Chrysostom (on Ps

.

), listing the conditions in which Godis inclined to answer prayer, includes the worthiness of the asker and his willing-ness to offer his all to God.



o{ti tou' Qeou' to; dia; touvtwn ijavsasqai: tosau'ta ga;r hJ tev cnh

duvnatai, o{saper oJ tauvthn dedwkw;" bouvletai.

Tiv ejstin ouj katasperei' " to;n aj mpelw' nav sou diavforon i{na

mh; aJgiasqh' / to; gevnhma kai; to; spev rma o} a]n speiv rh/" meta; tou'

genhv mato" tou' aj mpelw' 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". keleuv ei 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 keleuv ei 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 ej crhmavtisen: 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 .



kindness, and when we go to physicians, we are aware that God is

responsible for the healing that comes through them. In short, tech-

nology 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’swife.”b Similarly, the holy virgin was styled Joseph’s “wife”: “Do not

be afraid to receive Mary your wife.”c

Question



Dia; tiv to;n qladivan kai; to;n ejktomivan eijselqei'n eij" ejkklhsivan ajpagoreuv ei;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 ajpagoreuv ei 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 ajpagoreuv ei,

ou{tw" kai; to;n ponhro;n ejkbavllei karpovn: oujk eijseleuvsetai,

gavr fhsin, ejk pov rnh" eij" ejkklhsivan Kurivou.c

Tiv dhv pote th;n pro;" mwabivta" kai; ajmmanivta" ejpimixivan

kwluv ei, ouj kata; rJ htovn tina crovnon, ajllæ e{w" eij" to;n aijw'na;a

Prw'ton dia; th;n paravnomon aujtw'n rJivzan: ejk paranovmou ga;rgegevnnhntai 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 keleuv ei prosiv esqai geneavn: to;n me;n wJ" ajdelfovn, to;n

de; wJ" euj ergevthn ejn kairw' / gegenhmevnon:d limou' ga;r

prospesovnto", eij" Ai[gupton eijselqovnte", oiJ patevre" aujtw'ndietrav fhsan.e didavskei toivnun hJma'" oJ novmo" mhde; palaia'"

euj ergesiva" 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



Why did he deny access to the assembly to a man whose testicleshad been crushed or removed?a

This was a riddling reference to spiritual sterility. Failure to pro-

duce good fruit separates one from God. Besides, he laid down this

prohibition not only for men but for cattle as well,b since the geni-

tals have been created for the increase of the race. Forbidding fruit-

lessness, he also rejected the bad crop: “He that is born of a prosti-

tute shall not enter the assembly of the Lord.”c

Why did he prohibit intermingling with Moabites and Am-

monites, not for a specified time, but forever?a

First, because of their sinful origin, since they were born of a sin-ful union.b Next, on account of their idolatry, in which they in-

volved the Israelites as well, by adorning their women and using

them to ensnare the Israelites in idol worship.c In contrast, he com-

manded 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.

Question



Tiv ejstin o{ti Kuv rio" oJ Qeov" sou ej mperipatei' ejn th' /parembolh' / sou ; a

Oi\de pollavki~, dusosmiva" oJ aj h;r 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 Kuv rio" oJ Qeo;"

ej mperipatei' ejn th' / parembolh' / sou, kai; th;n aijtivan didavskei:

ejxelevsqai se kai; paradou' nai to;n ej cqrovn sou pro; proswvpou

sou. dia; de; touvtou paideuv ei mhde;n pravttein paravnomon: tou'to

ga;r ejpavgei: kai; e[stai hJ parembolhv sou aJgiva, kai; ouj c

euJ reqhvsetai ejn soi; ajschmosuvnh pravgmato".b

Tiv ejsti telesfov ro", kai; teliskov meno", kai; teliskomevnh; a

{Wsper hJmei'" pistou;" ojnomavzomen tou;" tw'n qeivwn

musthrivwn metev conta", ou{tw" tetelesmevnou" ejkavlei ta; e[qnh

tou;" daimovnwn tinw'n didaskomevnou" musthvria. telesfov ron

toivnun kalei' to;n mustagwgou'nta, teliskov menon de; to;n

mustagwgouvmenon.


A [ ], B, C –1, = mss.

a. Dt .mmb. Dt .

A [ ], B, C –1, * = mss.

a. Dt . (LXX)





Tivna ejsti; ta; ejkporeuov mena 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 euj chvn sou, o{ti ejkzhtw' n

ejkzhthvsei Kuv rio" oJ Qeov" sou para; sou' , kai; e[stai soi

aJ martiva.b ei\ta didavskwn o{ti th'" ejxousiva" ejsti; th'" gnwvmh"

to; uJposcevsqai h] mhv, ejphvgagen, eja;n de; mh; qelhvsh/" eu[xasqai,

oujk e[stai soi aJ martiva.c o{qen kai; oJ makavrio" Dabivd, ajpodwvsw

soi ta;" euj cav" mou, a}" dievsteile ta; ceivlh mou, kai; ejlavlhse to;

stov ma mou ejn th' / qlivyei mou.d

Pavlin mevntoi to;n peri; th'" levpra" teqeikw;" novmon, th'"

Mariva" ajnevmnhse, levgwn, mnhvsqhti o{sa ejpoivhse Kuv rio" oJ

Qeov" sou th' / Maria; m ejn th' / oJdw' /,e didavskwn wJ" qehvlato" hJ

plhghv, kai; tauvthn aujtoi'" aJmartavnousin ejpev feren 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 patev re" uJpe; r tevknwn,

oujde; tevkna.......uJpe; r patev rwn: e{kasto" th' / ijdiva/ aJ martiva/

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 .mmf. Ex .mmg. Dt .



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 In-

deed, it is quite likely that parents might give sound ethical advice to

their children but fail to do them any good because of their chil-

dren’s disobedience, and, conversely, that children might turn out

better than their parents.

Question



Tiv dhv pote, tou' Qeou' keleuvsanto" tessaravkontalambavnein to;n plhmmelhvsanta mavstiga",a para; mivan plhgh;n

ejpifevrousin ijoudai'oi;

jEpeidh; oJ pleivwn ajriqmo;" to;n aijkizovmenon ajtimoi': eja;n .......

ga;r prosqw' si 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'" nov hma safw'" hJma'" ejdivdaxen oJ qei'o"

ajpovstolo". kai; aujto; de; to; prov ceiron eujsebev": a[dikon ga;r to;najrovsanta 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 .



Why is it that, though God commanded forty lashes for thewrongdoer,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 un-

wittingly 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 tread-

ing the grain”?a

The holy apostle has given us clear instruction in the spiritual

sense. Yet even the immediately apparent sense is itself religious. Itwould be unjust if a man who works hard ploughing the earth and

cutting the sheaves did not share in the crop.1

Question

. J. Blenkinsopp (on .) interprets this law as evincing a “concern for animalwelfare.” Theodoret, perhaps under the influence of Tm ., claims that his inter-pretation—that laborers must be paid in return for their work—still respects theobvious sense (to; prov ceiron) of the verse and is itself in accord with religiousprinciple. He presents Paul, who at Cor .f. applies this precept to evangelical la-bor, as lifting the Law to a spiritual level (to; th'" ajnagwgh'" nov hma); for this ter-

minology, cf. Q. on Gn (kata; me;n to; prov ceiron kai; ejpipovlaion tou` gravm-mato~ nov hma.......kata; de; th;n....... eJrmhneivan) and Q. . on Ruth (kata; me;nto; prov ceiron nov hma.......kata; de; th;n ajlhvqeian).



Tiv dhv pote ejmptuv esqai keleuv ei to;n tou' a[paido" ajdelfou'th;n gunai'ka mh; boulovmenon gh'mai;a

jAnavgkhn aujtoi'", dia; th'" ajtimiva", filadelfiva" ejpiqeiv":

a[meinon me;n ga;r h\n dia; th;n fuvsin promhqei'sqai tou'

teqnhkovto". ejpeidh; de; |ouj c a{pante" aijdou'ntai to;n th'"

fuvsew" novmon, th;n th'" ajtimiva" aujtoi'" ajnavgkhn ejpevqhken.

Dia; tiv panwleqriva/ keleuv ei 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 aj forivzesqai dekavta"prosevtaxen: e[ fh de; ou{tw": eja;n de; suntelevsh/" ajpodekatw' sai

pa' n to; ejpidevkaton tw' n genhmavtwn th' " gh' " sou ejn tw' / e[tei tw' /

trivtw/, to; deuvteron ejpidevkaton dwvsei" tw' / leuivth/, kai; tw' /

proshluvtw/, kai; th' / chv ra/, kai; tw' / oj rfanw' /, kai; favgontai ejn tai' "

povlesiv sou kai; ej mplhsqhvsontai.d

{ Oti 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 uJ mi' n shv meron.e


|14

A [ ], B, C –1, = mss.

a. Dt .

A [ ], (twice) , C –1, = mss.

a. Dt .–mmb. Gn .mmc. Ex .–mmd. Dt .mme. Dt .mm



Why did he command that anyone who refused to marry thewidow 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. Al-

though 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 pay-ment 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 com-

mandments I give you today.’”e

Question

. 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’sdeuvteron (“second”) rests upon a pointing of the Hebrew consonantal text differ-ent 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 offer-ing of first-fruits, a formula like that at .-, on which he had likewise failed to



Ei\ta ejkevleusen oJ despovth" Qeov", meta; to; diabh'nai to;n

∆Iordavnhn, duvo sth'sai livqou" megavlou", kai; koniavsai aujtouv",

kai; tauvta" ejpigrav yai 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|ovn

tina caristhvrion, th;n tou' swthrivou, kai; meta; tau'ta

eujwchqh'nai, to;n euj ergevthn 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 gev ennan.

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 iJ eratikh;n

ejntau'qa tw' / law' / sunhrivqmhse, kai; th;n tou' ∆Iwshv f, 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/peripeptwkovta,c to;n de; wJ" e[scaton tw'n th'" Leiva" uiJw'n.d


f. Dt .–mmg. Dt .–

A [ ], (inc.) , C –1, = mss.

a. Dt .–.mmb. Dt .f.mmc. Gn .mmd. Gn .mm



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 apeace 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 con-

trast, 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 formerbecause of his sin,c the latter because of his place as the last of Leah’s

sons.d

Question

comment. Von Rad (on .–) regards these passages as “summaries of salvationhistory,” which preserve “the earlier and more original form of an historical out-line which we possess in a much more fully developed form in the sources of thePentateuch,” 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 usu-ally accorded to the tribes descended from Joseph’s sons Manasseh and Ephraim;cf., e.g., Nm .–.



jEpara'sqai de; pro; tw'n a[llwn aJpavntwn ejkevleuse toi'" eij" to;

qei'on ajsebou'si kai; ta; ceiropoiv hta proskunou'sin ajgavlmata,e

ei\ta toi'" eij" patevra" paranomou'si:f meta; ga;r ta; qei'a,

divkaion qerapeuv ein touvtou" diæ w|n eij" to; ei\nai parhv cqhmen: e[peita toi'" ejpikertomou'si toi'" to; blevpein aj fh/rhmevnoi" kai;

th'" eujqeiva" aujtou;" ejktrevpein oJdou' peirwmevnoi",g kai;

aJpaxaplw'" toi'" ta;" proeirhmevna" parabaivnousin ejntolav".

tau'ta de; tw'n iJ erevwn 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 Kuv rio" eJautw' / lao;n a{gion, o}n trovpon w[ mose toi' "

patravsi sou. kai; tou'ton de; prostevqeike to;n diorismovn: eja;n

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|"

ajpolauv ete. to; mevntoi genevsqai eij" kefalh;n kai; mh; eij" ouj ra;n

a[rconta levgei kai; mh; douleuvonta: tou'to ga;r ejphvgage: kai;

e[sh/ tovte ejpavnw kai; ouj c.......uJpokavtw.k

Ei\ta pavlin ejpifevrei ta;" ajrav", |tajnantiva tw'n prorrhqeisw'n

ej couvsa" 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 lhvyh/,

kai; ajnh; r e{tero" e{xei aujthvn: oijkivan oijkodomhvsei" kai; oujk

ejnoikhvsei" ejn aujth' /: aj mpelw' na futeuvsei" kai; ouj trughvsei"

aujtovn: oJ movsco" sou ejsfagmevno" ejnantivon sou, kai; ouj favgh/


|14

e. Dt .mmf. Dt .mmg. Dt .mmh. Dt .–mmi. Dt .–mm j. Dt .mmk. Dt .mml. Dt .–mmm. Dt .mm



He commanded that a curse be directed, first and foremost, at

those who committed sacrilege against divinity by worshiping im-

ages made by human hands;e then at those who committed offenses

against their parents,f for justice requires us to devote to them a caresecond 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 com-

manded 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 thosewho observed the divine commandments: on the residents of both

cities and villages a sound and numerous progeny, abundant in-

crease 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 infer-

tility 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

Question



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 uiJw' n sou kai; qugatev rwn sou, o{sa e[dwkev soi

Kuv rio" oJ Qeov" sou, ejn th' / stenocwriva/ sou kai; ejn th' / qlivyeisou, h| / qlivyei se oJ ej cqrov" sou:q kai; ta; a[lla o{sa meta; th;n

pei'ran oJ profhvth" ÔIeremiva" e[ fh, tou;" qrhvnou" suggrav fwn.

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;nperi; tw'n ajrw'n kai; tw'n eujlogiw'n lovgon, ejphvgagen, ou|toi oiJ

lovgoi th' " diaqhvkh", o{sa ejneteivlato Kuv rio" tw' / Mwu>sh' / sth' sai

toi' " uiJoi' " ∆Israh;l ejn gh' / Mwav b, plh;n th' " diaqhvkh" h|" dievqeto

aujtoi' " ejn Cwrhv b.a ejpeidh; ga;r e[mellen aujtou;" eijsavxein eij" h}n


n. Dt .f. mmo. Dt .f.mmp. Dt .mmq. Dt . (LXX var.)mmr. Dt .

A [ ], B, C –1, * = mss.

a. Dt .



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, vari-

ous 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 thishe 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 Assyri-

ans, 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 prophetJeremiah 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 ances-

tors, so this book contains some new teaching not in the others.

The prophet also noted this. After completing the list of cursesand 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,

Question

. Theodoret recognizes that Dt

.

( =

.

MT) does not conclude whatprecedes but introduces what follows: a covenant in the land of Moab, not men-tioned elsewhere in the OT. He does not note the distinction between the namesSinai and Horeb; cf. note to Q. .



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 wj felou'sin aiJ th'"

ejleuqeriva" ejpaggelivai, o{son tw'n mastivgwn aiJ ajpeilaiv.

Pw'" nohtevon to; oujk e[dwke Kuv rio" oJ Qeo;" uJ mi' n kardivan

eijdevnai, kai; ojfqalmou;" blevpein, kai; w\ ta ajkouvein e{w" th' "

hJ mev ra" tauvth" ; a

() ÔW" to; parevdwken aujtou;" eij" ajdovkimon nou' n:b kaiv,

parevdwken aujtou;" .......eij" pavqh ajtimiva":c kaiv,

ejsklhv rune ....... Kuv rio" 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 ajnev cetai de;

kwluv ein 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



he, of course, encouraged them with promises of rewards, fright-

ened 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 repro-

bate 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

Question

. Theodoret here hits upon a difficulty that has long concerned commentators.Von Rad explains (p. and on .–) that an original, more symmetrical, enu-meration of blessings and curses has been disrupted by the interpolation of addi-tional curses; these additions reflect the experience of the capture of Jerusalem in and the subsequent exile. Theodoret, of course, regards the exile as an eventlong subsequent to the composition of this text; cf. Q. ..

. These verses all challenge Antiochene morality, which placed primary em-phasis on human responsibility; Theodoret, however, did not raise the issue of di-



eujaggelivoi": tetuvflwken aujtw' n tou;" ojfqalmou;" kai;

pepwv rwken 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/trev fwn,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 hjgnov hsen 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 Kuv rio" uJ mi' n kardivan eijdevnai, kai;ojfqalmou;" blevpein, kai; w\ ta ajkouvein e{w" th' " hJ mev ra" tauvth". j

() Eij de; aujto;" oujk e[dwke to; blevpein, kai; to; ajkouv ein, kai;

to; logivzesqai, tiv dhv pote kai; ejpara'tai kai; timwrei'tai tou;"

ouj c 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 aj fairei'tai to;

blevpein, ajlla; podhgei', kai; fwtivzei, kai; th;n eujqei'an oJdo;n

ejpideivknusi. didavskei de; tou'to kai; ta; eJxh'": ouj c uJ mi' n, gavr

fhsin, movnoi" ejgw; diativqemai th;n diaqhvkhn tauvthn kai; th;n

aj ra;n tauvthn ajlla; kai; toi' " oJdeuvousi meqæ uJ mw' n shv meron e[nanti

Kurivou tou' Qeou' uJ mw' n kai; toi' " mh; ou\ sin meqæ uJ mw' n w|de

shv meron.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" oiJprofh'tai kev crhntai lovgoi", wJ" ma'llon gnwrimwtevroi".

eijwvqasi dev tine", kai; oijkevtai" ejgkalou'nte" kai; maqhtai'",

levgein, ejtuv flwsen oJ Qeo;" th;n kardivan sou, ejkwv fwsen ta; w\tav


e. Jn .mmf. V., e.g., Mt .–.mmg. V., e.g., Mt .–.mmh. Mt .f. mmi. Mt .; Is .mm j. Dt .mmk. Dt .f.



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, cur-

ing maimed limbs,f feeding them in the wilderness,g subjecting theelements 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 un-

derstand, 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 in-

voluntarily? 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 pres-

ence 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 accessi-

ble. People often upbraid their servants and pupils with remarks

like “God has blinded your heart” or “God has deafened your ears.”

Question

vine intervention versus human independence in either his commentary on Ro-mans ., or his discussion of the plagues in the Quaest. in Ex. Chrysostomdeals 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\sin (those



sou. toiou'tovn ti kai; ejntau'qa oJ profhvth" pepoiv hke kai; dia;

tw'n sunhvqwn lovgwn th'" ajnoiva" aujtw'n kathgovrhse.

Pw'" nohtevon ejavn ti" ajkouvsh/ ta; rJhv mata th' " aj ra' " tauvth"

kai; ejpifhmivshtai ejn th' / kardiva/ aujtou' , levgwn, o{siav 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'onparabaivnousi 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'si kai; toi'" ajkouvousin eujsebeiva" genevsqai

paravdeigma.b didavskwn de; aujtou;" wJ" oujde;n ajgnoei' tw'n lavqra

ginomevnwn, ejphvgage, ta; krupta; Kurivw/ tw' / Qew' / uJ mw' n, ta; de;

fanera; uJ mi' n kai; toi' " tevknoi" uJ mw' 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. ejavn, gavr fhsi,

ta;" qeiva" parabebhkw;" ejntolav", tai'" ajrai'" peripevsh/", kaiv,

doruavlwto" genovmeno", to;n th'" douleiva" devxh/ zugovn, ei\ta,

swv froni 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



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 in-

solence 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 per-

son 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 be-

come 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 andappease 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

Question

who are here); v. J.W. Wevers, ad loc. The commentator, now arguing on the basisof 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.



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 shv meron,ouj c uJpev rogko" .......oujde; makravn ejstin ajpo; sou' : oujk ejn tw' /

ouj ranw' / ejsti, levgwn, tiv" ajnabhvsetai.......eij" to;n ouj rano;n kai;

lhvyetai hJ mi' n aujth;n kaiv, ajkouvsante" aujthvn, poihvsomen ; oujde;

pev ran th' " qalavssh" ......, levgwn, tiv" diaperavsei.......eij" to;

pev ran th' " qalavssh", kai; lhvyetai hJ mi' n aujthvn, kai; ajkousth;n

hJ mi' 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' / stov mativ

sou, kai; ejn th' / kardiva/ sou, kai; ejn tai' " cersiv sou, poiei' n

aujtov.e dhloi' de; dia; me;n tou' stov mato" 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" ej crhvsato Pau'lo": ejavn, gavr fhsin, oJ mologhvsh/" ejn tw' /

stov mativ sou Kuv rion ∆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, stov mati de; oJ mologei' 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 .–



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 norfar 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,

Question

. 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 .



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" pepoiv hken: a[koue, gavr fhsin, ouj ranev, kai; ejnwtivzou,

gh' , o{ti Kuv rio" ejlavlhse:b tou'to kai; oJ qei'o" ÔIeremiva": ejxevsth,

gavr fhsin, oJ ouj rano;" ejpi; touvtw/, kai; e[frixen ejpiplei' on hJ gh' ,

levgei Kuv rio".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 .



and individuals. Then, they were building, farming, and accom-

plishing 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, heav-

en, 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 La-

ban 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.

Question

. Theodoret quotes Jer . in an Antiochene form of the LXX, which opposesheaven and earth; cf. also the paraphrase of this verse in the commentary on Jere-miah attributed to Theodoret. In the more widely attested text, “heaven” is thesubject of e[ frixen = “shuddered” as well as ejxevsth = “was astonished.” Theodo-ret’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 theancient practice of calling deities to witness treaty making; v. on .–; .; and..



Pw'" nohtevon to; ejgw; parazhlwvsw uJ ma' " ejpæ oujk e[qnei, ejpæ e[qnei ajsunevtw/ parorgiw' uJ ma' " ; a

Oujk e[qno" e}n oiJ tw' / swth'ri Cristw' / pepisteukovte", ajlla;

muriva. kai; tau'ta dev pote ajsuvneta h\n kai; ajnov hta, h| / fhsin oJ

makavrio" Pau'lo": h\ men gavr pote kai; hJ mei' " ajnovhtoi, ajpeiqei' ",

planwv menoi, 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 ajporriv ya", 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'tatoivnun 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. c 1

a. Dt . (LXX)mm



How are we to understand the verse “I shall make you jealouswith 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 na-

tions. 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. Fore-

telling this, the prophet said, “Rejoice, nations, with his people”—that is, with those of the Jews who have believed—“and let all God’s

Question

. Von Rad, who notes (on .–) that the nation mentioned in . is usu-ally identified as the Babylonians, expresses reservations regarding the historicalinterpretations so far advanced by modern scholarship. Theodoret implicitly re-

jects a literal identification of this nation in order to interpret the reversal of Is-rael’s election in an eschatological sense.

. Theodoret cites the fourth member of Dt . in both the question andthe subsequent response. Though Fernández Marcos and Sáenz-Badillos print



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' " eij rhvnh, 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' / tav fw/ 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'" iJ eroi'" e[ fasan ajpostovloi", tiv

eJsthvkate ej mblevponte" eij" to;n ouj ranovn ; ou|to" oJ ∆Ihsou' ", oJ

ajnalhfqei;" ajfæ uJ mw' n eij" to;n ouj ranovn, ou{tw" ejleuvsetai o}n

trovpon ejqeavsasqe aujto;n poreuov menon eij" to;n ouj ranovn: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| eij mi,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' " ej cqroi' " aujtou' , kai; toi' " misou' sin aujto;n ajntapodwvsei, kai;

ejkkaqariei' Kuv rio" 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'nprofhtw'n ta;" sfaga;" katalivpwk kai; tou' despovtou to;

swthvrion pavqo", to;n me;n kallivnikon katevleusan Stev fanon,l

xuvlw/ de; to;n mevgan ajnei'lon ∆Iavkwbon,m eij" qerapeivan de; aujtw'n


l. aujtouv~ Sir. Sch. F.M. : aujtw/ ` a 2 , B, , : aujtovn

b. Lk .mmc. Lk .–mmd. Mt .mme. Cf. Lk ..mmf. Lk .mm

g. Acts .mmh. Acts .–mmi. Acts .mm j. Dt .mmk. Cf. Mt .–; Acts .f.; Thes .f.mml. Acts .–mmm. Cf. Eus. H.E. .., ; Jos. A.J. ..mm



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 for-

ward and ministered to him.”d They were also present at the pas-

sione 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 tak-

en 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 re-

port 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 rea-

sons 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 thevictorious Stephenl and clubbed to death the mighty James.m To

Question

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 ex-pound it in a significantly different, form. Given his argument that, throughoutsalvation history, the angels have helped humanity to perceive and respond toGod’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. thecritical notes on these two places.. For Theodoret’s interest in angels cf. Q. on Nm and note .



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 aJ rpaghvn, fhsivn, tw' n uJparcovntwn uJ mw' 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; uJ mei' " ejpavqete uJpo; tw' n ijdivwn

sumfuletw' n, kaqavper ejkei' noi uJpo; tw' n ijoudaivwn, tw' n kai; to;n

Kuv rion ajpokteinavntwn ∆Ihsou' n kai; tou;" ijdivou" profhvta", kai;

hJ ma' " ejkdiwxavntwn, kai; Qew' / mh; aj reskovntwn, kai; pa' sin 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'" prosetav cqh 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;nga; r ejlav cisto" suggnwstov" ejstin ejlevou", dunatoi; de; dunatw' "

ejtasqhvsontai:b kai; oJ Kuvrio" ejn toi'" iJ eroi'" 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



gain their favor, Herod had the other James killed,n and they com-

mitted 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 de-

clared, “You became imitators of the saints in Judea, for you en-

dured 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 every-

one.”p The Lord laid the same charges against them in the parable of

the vineyard: “Thrashing one of the servants, killing another, andstoning 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: “Whilethe 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

Question

. Theodoret, like many of his contemporaries, believed that the Jews had

brought upon themselves the destruction of the Temple and the subsequent dias-pora. Here he cites several NT texts as evidence for the fulfilment of the threats of divine vengeance prophesied in Dt ..



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[ yucaqeopoihvsante" 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 tav fon a[dhlon pepoiv hken oJ sofw'" ta; kaqæ hJma'"

prutaneuvwn Qeov".e

Eijdevnai de; kai; tou'to proshvkei, wJ" Mwu>sh'" tuvpon ejpev cei

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"

shv meron hJnivka ajnaginwvsketai Mwu>sh' ":g kaiv, ej basivleusen oJ

qavnato" ajpo; ∆Ada; m mev cri Mwu>sevw".h w{sper ga;r ∆Hsaiv >an

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



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 wor-

shipping him as God—after all, those who had made a god of theinanimate 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 him-

self, 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.

Question

. For Theodoret’s discussion of the “slight fault” which resulted in Moses’ ex-

clusion from the promised land v. Q. on Nm and note . Here he fulfils thepromise he had made in that question to reveal a further divine purpose for thelawgiver’s punishment: viz., the danger of Moses’ deification.



Pw'" nohtevon ta;" tw'n fulw'n eujlogiva";a

() Prw'ton ajnevmnhsen oJ profhvth" th'" qeiva" ejpifaneiva"

th'" ejn tw' / Sina' / o[rei gegenhmevnh": Kuv rio", gavr fhsin, ejk Sina'

h{xei, kai; ejpevfanen hJ mi' n ejk Sieiv r, kai; katevpausen ejx o[ rou"

Fara;n su;n muriavsi 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

eijsin:c eij ga;r kai; ajovraton e[ cousi fuvsin, ajllæ uJpo; th;n sh;n

despoteivan telou'si: 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; luv ei 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 aj riqmw' /.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.mmf. Gn .mmg. Gn .mmh. Dt .mmi. Gn .mm



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 cho-

sen Israel would shortly afterwards call all nations and would be

ruler and king of both the former and the latter: “He will be a ruleramongst the beloved when the peoples are gathered together with

the tribes of Israel.”d

After this, he conferred the first blessing on Reuben and, balanc-

ing 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, whilehis 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.

Question

. The LXX version of the blessings of Moses (ch. ) diverges at many pointsfrom the MT, which is itself often obscure. In choosing to comment on this diffi-cult passage, Theodoret is influenced, at least in part, by the perceived eschatologi-

cal significance of the tribal blessings. If we occasionally fault Theodoret’s selec-tion 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



() 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 Kuv rio" hJ mw' n. j prolevgei de; kai; th;ndabitikh;n basileivan: eijsavkouson, gavr fhsi, Kuv rie, fwnh' "

∆Iouvda, kai; eij" to;n lao;n aujtou' e[lqoi.........aiJ cei' re" aujtou'

diakrinou' sin aujtw' /, kai; bohqo;" ejk tw' n ej cqrw' n aujtou' e[sh/.k

Ou{tw th;n basilikh;n eujloghvsa" fulhvn, eij" th;n iJ eratikh;n

metabaivnei: dovte Leui; dhvlou" aujtw' / kai; ajlhvqeian aujtou' tw' /

ajndri; tw' / oJsivw/.l tw' / stevrnw/ tou' iJ erevw" to; lovgion ejpevkeito, ei\ ce

de; tou'to th;n dhvlwsin kai; th;n ajlhvqeian:m

polla; ga;r ejkei'qenproedhlou'to. sunh'ptai de; toi'" dhvloi" hJ ajlhvqeia dia; to;

aj yeude;" tw'n dhloumevnwn. o}n ejpeiv rasan aujto;n ejn peiv ra/

ejloidov rhsan 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' , ouj c eJwv rakav se, kai; tou;" ajdelfou;"

aujtou' oujk ejpevgnw, kai; tou;" uiJou;" aujtou' ajpevgnw: ejfuvlaxe ta;

lovgiav sou kai; th;n diaqhvkhn sou diethv rhsen p to; tevleion tw'n

iJ erevwn oJ lovgo" didavskei: pavntwn ga;r tw'n kata; to;n bivon

katafronei'n proshvkei to;n iJ ereva kai; th' / qeiva/ prosedreuv ein

iJ erourgiva/. 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'sin. 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; dikaiwv matav sou

tw' / ∆Iakw; b kai; to;n nov mon sou tw' / ∆Israhvl: ejpiqhvsousi qumivama

ejn oj rgh' / 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 .mmo. Nm .f.mmp. Dt .mmq. Lv .mmr. Dt .mms. Nm .–mm



() Then, jumping ahead in the order, he offered the next bless-

ing to Judah, since, the Lord drew his bodily descent from that tribe.

Remember, as the holy apostle said, “Our Lord has arisen from Ju-

dah as foretold.” j He also prophesied the Davidic kingdom: “Hear-ken, 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 rec-

ognize 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 earth-

ly cares and discharge in holiness the holy task that had been com-

mitted 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 Ja-

cob and your Law to Israel, and when you are angry, they will everplace 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

Question

no really satisfying sense, for the intransitive use consorts ill with the followingprepositional phrase, and the transitive requires a direct object that cannot be sup-plied from the context. Some manuscripts of the Quaest. in oct. present the vari-

ant, katevkausen = “he burned” or “consumed with fire,” but this is also a transi-tive verb. In manuscripts of the LXX, the more widely attested reading is theobviously meaningful katevspeusen = “he rushed.” See the critical note.

. Cf. Q. . on Ex (ch. ) and notes f. for this terminology connected with



aujtoi'" eujlogivan aijtei': eujlovghson, Kuv rie, 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 ej cqrw' 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 stavsin kata; tw'n iJ erevwn

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' / iJ eratikh' / fulh' / to;n iJ ero;n

sunevtaxe tovpon. kai; hJ eujlogiva de; tou'to proagoreuv ei:

hjgaphmevno", gavr fhsin, uJpo; Kurivou kataskhnwvsei pepoiqwv".

e[deixe de; kai; th;n aijtivan th'" pepoiqhvsew": kai; oJ Qeo;"

skiavzei ejpæ aujtw' / pavsa" ta;" hJ mev ra" 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; wJ rw' n ouj ranou' 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 .mmf. Kgs .f.mm



Moses entreated God’s blessing on Israel: “Bless his strength, Lord,

and accept the works of his hands.” The priests who conduct the di-

vine 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 recall-

ing the fate of Korah, Dathan, and Abiram, who had organized a re-

volt 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 at-

tention. Now, in the clause, “he rested between his shoulders,” he re-

ferred 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 onboth 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

Question

the high priest’s oracular breastplate: to; lovgion = “the declaration” or “oracle”; hJdhvlwsi~ = “the demonstration” or “the urim”; and hJ ajlhvqeia = “the truth” or“the thummim.”

. Theodoret correctly points out that Jebus/Jerusalem was originally in theterritory of Benjamin; v. Jos . and McKenzie, Dict., “Benjamin,” p. .



aj buvsswn phgw' n kavtwqen, kai; kaqæ w{ ran genhv mata hJlivou

tropw' n, kai; ajpo; sunovdou mhnw' n,.......kai; ajpo; korufh' " bounw' n

ajennavwn.g h[ /thsen aujtw' / ta; oujranovqen dwrouvmena ajgaqav, tou;"

ajpo; th'" gh'" parecomevnou" karpouv", ou}" a[rdousi me;n uJ etoiv,trev fousi 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'

oj fqevnto" 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'ndidavskwn, 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; ej mporivan 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 peirathv rion peirateuvsei aujtovn, kai; aujto;" de;

peirateuvsei aujto;n kata; povda".k

Skuv mnon 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 ajpev fhnan

oijkhthvrion.m


l. genhv mata F.M. : genhmavtwn Sir. Sch. The accusative genhvmata is, infact, meaningless in the context, and the translation presupposes the genitive(cf. Wevers and Quast, Dt .), yet genhvmata has some attestation also in themss. of the LXX (v. ap. crit. ad loc.).

g. Dt .–mmh. Dt .mmi. Dt .mm j. Dt .mmk. Gn .mml. Dt .mmm. Jgs .–mm



deep below, with the seasonal produce of the rotations of the sun

and the assembly of the months, and of the crest of ancient moun-

tains.”g He besought for him those heaven-sent blessings, the fruits

of the earth, watered by the rains, nourished by the dews, andripened by the sun in the cycles of seasons and months. These are

produced not only on the plains but also in the mountains. To con-

firm the blessing, he recalled God’s appearance in the burning

bush.h He declared as well that this tribe gained the right of the first-

born 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 uni-corn 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 lat-

ter 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

Question

. Theodoret applies the same interpretation to two different oracles regardingDan; cf. the present passage with his exposition of Gn .f., one of the blessingsof Jacob, in Q. . on Gn. and v. note ad loc.



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' Nefqaleiv m,o kai; oiJloipoiv, oiJ th;n paralivan katoikou' nte",p Galilaivan tw' n ejqnw' n,q

oJ lao;" oJ kaqhv meno" ejn skovtei ei\ de fw' " mevga.r 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/

to;n povda aujtou' , kai; sivdhro" kai; calko;" to; uJpovdhma aujtou` t

th;n aj fqonivan tw'n ajgaqw'n dhloi'.

Tiv dhv pote to;n Sumew;n oujk eujlovghsen;

J O ÔRoubh;n e[sce th;n filadelfivan aj formh;n eujlogiva":a dia;

ga;r ejkeivnh", th'" ajra'" ajphllavgh, kai; oJ Leui; dia; Mwu>sh'n to;n

mevgan th'" eujlogiva" tetuv chken: hJ ga;r toi'" a[lloi" luvousa ta;"

ajrav", pollw' / ma'llon e[luse th;n oijkeivan∑b oJ de; Sumew;n oujdemivan

e[sce prov fasin 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' " ∆Iakwv b, ejpi; gh' " sivtou


||7

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



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 gen-tiles,q the people dwelling in darkness has seen a great light.”r Sym-

machus 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 bless-

ing 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 ad-

mirable man released the others, he gave orders that Simeon alone

be arrested, bound, and imprisoned.2c Nevertheless, he too shared inthe blessing, since Moses conferred not only a separate blessing on

each tribe but also a general blessing on the nation as a whole: “Is-

rael will dwell in confidence alone in the land of Jacob, in a land of

Question

. 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 The-

odoret 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 Ju-dah; v. McKenzie, Dict., “Simeon,” p. .



kai; oi[nou, kai; oJ ouj ranov" 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

ejpequv mhsan ijdei' n a} blevpete kai; oujk ei\ don, kai; ajkou' sai a}

ajkouvete kai; oujk h[kousan.f


||4

d. Dt .mme. Dt .–mmf. Mt . (NT var.)



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

Question

. With this abrupt conclusion to the commentary on Deuteronomy, Theodo-ret avoids dealing with the question of how Moses could have reported his owndeath 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 aseparate literary and theological unit. In moving to Joshua, he says nothing abouta change of authorship.



QUAESTIONES IN IOSUAM

Kai; ejgevneto meta; th;n teleuth;n Mwu>sh' douvlou Kurivou,

ei\ pe Kuv rio" tw' / ∆Ihsou' uiJw' / Nauh' , tw' / uJpourgw' / Mwu>sh' , levgwn,

Mwu>sh' " oJ qeravpwn mou teteleuvthke. nu' n ou\ n ajnasta;" diav bhqi

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

sunev bainon ejkeivnoi", ejgravfh de; pro;" nouqesivan hJ mw' n, eij" ou}"

ta; tevlh tw' n aijwvnwn kathvnthsen.b kai; galavtai" de;

ejpistevllwn, ou{tw" e[ fh: gevgraptai.......o{ti ∆Abraa; m duvo uiJou;"

e[scen: e{na ejk th' " paidivskh" kai; e{na ejk th' " ejleuqev ra". ajllæ oJ

me;n ejk th' " paidivskh" kata; sav rka gegevnnhtai, oJ de; ejk th' " ejleuqev ra" dia; th' " ejpaggeliva". a{tinav ejstin ajllhgorouv mena:

au|tai gav r eijsi 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, mev cri th' " shv meron,

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 usthat 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 Gala-

tians 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 twocovenants” 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 Testa-ment 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 hadmade in the prologue to his commentary on the Psalms. There Diodore had ar-

gued that, though Paul had used a term signifying “allegory” (ajllhgorouvmena,Gal .), he had meant it only as a synonym for “spiritual interpretation” (th;nqewrivan). Unlike the Alexandrian allegorists, who, wise in their own conceit, de-



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, nov mou Cristo;" eij" dikaiosuvnhn

panti; tw' / pisteuvonti:f kaiv, oJ nov mo" kai; oiJ profh' tai e{w"

∆Iwavnnou proefhvteusan: ajpo; de; tw' n hJ merw` n ∆Iwavnnou .......hJ

basileiva tw' n ouj ranw' n biavzetai, kai; biastai; aJ rpavzousin

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 Kuv rio"

tw' / ∆Ihsou' uiJw' / Nauh' tw' / uJpourgw' / Mwu>sh' .a

jAkouvomen 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 patev rwn:b kai; pavlin,

o{te de; h\ lqe to; plhv rwma tou' crovnou, ejxapevsteilen oJ Qeo;" to;n

uiJo;n aujtou' , gennwv menon ejk gunaikov", gennwv menon uJpo; nov mon,


e. Cor .mmf. Rom .mmg. Mt .f.

A [ ], B –17

, C, = mss.l. gennwv menon a, , B –17 , , , , Sch. F.M. : genov menon , , ,

, , Sir.; cf. The Greek New Testament, Gal. . = “‘born of a woman.’” In his extant works, Thdt. quotes Gal. . in seven other places; v. his commentson Ps . (LXX = . MT); Rom .f.; Gal . (where he cites the participletwice); 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 theQuaest. 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



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 Heav-

en 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,

Question

parted from traditional interpretation of Scripture (oiJ kainotovmoi th~ qeiva~grafh~ kai; oij hsivsofoi), Paul had explained the spiritual sense of the historicalnarrative without rejecting its literal meaning (oJ jApovstolo~ oujdamou` th;n iJs-torivan ajnevtreyen, ejpeisenegkw;n th;n qewrivan kai; tauta ajllhgorivankalevsa~ 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.



i{na tou;" uJpo; nov mon ejxagoravsh/ i{na th;n uiJoqesivan ajpolav bwmen.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 ej moiv: peri; ga; r ej mou' ejkei' no" ejlavlhsen.d

kai; ga;r ejkei'noi pro;" ∆Ihsou'n eijrhvkeisan to;n Nauh', kata;

pavnta o{sa hjkouvsamen Mwu>sh` , ajkousov meqa kai; sou' .e

Tiv dhv pote, uJposcovmeno" oJ Qeo;" pavnta tovpon dwvseinaujtoi'" ou| a]n ejpibw'si tw' / i[ cnei tw'n podw'n aujtw'n: kai; th;n

e[rhmon kai; to;n ∆Antilivbanon e{w" tou' potamou' tou' megavlou

Euj fravtou: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 uJ mw' n uJ mi' n dwvsw aujtovn. eijko;" ou\n aujtou;" mh;

ejpibh'nai th'" a[llh" gh'", ∆Ihsou' tou' Nauh' strathgou'nto". hJ

ejpagwgh; de; tevleon luv ei 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[rhmonparavdeison ajpev fhnan 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



so that we might receive adoption as children.”1c As one born sub-

ject 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 saidto 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 setthe 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 “pro-

vided 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 hadformerly 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

Question

. The Antiochene text of Gal . read gennwvmenon (“engendered”) ratherthan the more widely attested genovmenon (“born”). In his commentary on that

passage, Theodoret had defended the former reading as referring to Mary’s vir-ginal conception, a position rejected by Fitzmyer (ad loc.) as an “anachronistic in-terpretation.”



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; Liv bano" hJÔIerousalh;m wjnomavsqh: oJ ajetov", gavr fhsin, oJ

megaloptev rugo",.......o}" e[ cei to; h{ghma eijselqei' n eij" to;n

Liv banon kai; ajpevknise ta; aJpala; th' " kevdrou kai; th' "

kuparivttou:h ajeto;n ga;r to;n babulwvnion kevklhke, Liv banon 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

gav r pote kai; hJ mei' " ajnovhtoi, ajpeiqei' ", planwv menoi,

douleuvonte" ejpiqumivai" kai; hJdonai' " poikivlai", ejn kakiva/ kai;

fqovnw/ diavgonte", stughtoiv, misou' nte" ajllhvlou": j kai; pavlin,

ajlla; tovte mevn, wJ" oujk eijdovte" Qeovn, ejdouleuvsate toi' " mh;ou\ si qeoi' ":k kai; ajllacou, h\ te gav r pote skovto", nu' n de; fw' " ejn

Kurivw/:l kai; eJtevrwqi, mh; plana' sqe: ou[te pov rnoi, ou[te moicoiv,

ou[te malakoiv, ou[te aj rsenokoi' tai, ou[te eijdwlolavtrai, ou[te

pleonevktai, ou[te klevptai, ouj loivdoroi, ouj mevqusoi, ouj c

a{ rpage" basileivan Qeou' klhronomhvsousin: m ei\ta ejphvgage,


f. Is .f.mmg. Is .mmh. Ezek .f. (LXX var.)mmi. Jos .–mm j. Ti .mmk. Gal .mml. Eph .mmm. Cor .f.mm



parched earth into irrigation channels.f He said that this wilderness

would become like Carmel.g The heralds of the truth also took pos-

session of the Anti-Lebanon. The name, “Anti-Lebanon” hints at the

salvation of the nations, since “Lebanon” was a designation forJerusalem: “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 asgenerals. As the spies sent by Joshua, the son of Nun, saved the faith-

ful prostitute by giving her the crimson cord as a token of salvation, i

so the apostles of our Savior delivered from her former licentious-

ness 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 ac-

complished 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 forni-

cators, no adulterers, no male prostitutes, no sodomites, no idol-

aters, no coveters, no thieves, or revilers, or drunkards, or robbers

will inherit the Kingdom of Heaven.”m And he continued, “This is

Question



kai; tau' tav tine" h\ te, ajllæ ajpelouvsasqe, ajllæ hJgiavsqhte, ajllæ

ejdikaiwvqhte ejn tw' / ojnov mati tou' Kurivou hJ mw' n ∆Ihsou' Cristou'

kai; ejn tw' / pneuv mati tou' Qeou' hJ mw' 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; rJ hvmata: ejpivstamai, ga;r e[ fh, o{ti

parevdwke ....... Kuv rio" oJ Qeo;" uJ mw' n th;n gh' n: ejpipevptwke ga; r oJ

fov bo" uJ mw' n ejfæ hJ ma' ": ajkhkovamen || ga; r o{ti katexhv rane Kuv rio"

oJ Qeo;" th;n qavlassan th;n ∆Eruqra;n ajpo; proswvpou uJ mw' n o{te

ejxeporeuvesqe ejx ....... Aijguvptou, kai; o{sa ejpoihvsate toi' " dusi; basileu' si tw' n aj morraivwn, oi} h\ san pev ran tou' ∆Iordavnou, Shw;n

kai; [Wg, ou}" ejxwloqreuvsate aujtouv": kai; ajkouvsante" hJ mei' "

ejxevsthmen th' / kardiva/ hJ mw' n, kai; oujk e[sti.......pneu' ma ejn oujdeni;

ajpo; proswvpou uJ mw' n, o{ti Kuv rio", oJ Qeo;" uJ mw' n, Qeo;" ejn ouj ranw' /

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 quv ran th' "

oijkiva" sou e[xw, e[noco" eJautw' / e[stai: hJ mei' " 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' / hJ mev ra/ tauvth/ a[ rcomai uJyw' saiv se

katenwvpion tw' n uiJw' n ∆Israhvl.s tou'to kai; ejpi; th'" ajlhqeiva"

ejgevneto: w{sper ga;r oJ tou' Nauh' ∆Ihsou'" ejk tou' kata; to;n


||31

|31

n. Cor .mmo. Jos .f.mmp. Jos .–mmq. Rom .mmr. Jos .mm\s. Jos .mm



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 tohand 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, andnone 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. Further-

more, 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

Question



∆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' /hJ mev ra/ tauvth/ a[ rcomai uJyw' saiv se ejpi; tou' Kurivou kai; swth'ro"

hJmw'n tiqevmenon. ajllæ ajkousavtwsan aujtou' pro;" to;n patevra

levgonto", pavter, 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; ej carivsato aujtw' /.......o[noma to;

uJpe; r pa' n o[noma.v uJ ywqei;" dev, oujk e[laben o} mh; ei\ cen, ajllæ

e[deixen o{per ei\ cen: ajgnoouvmeno" ga;r o{ti uiJov" ejsti tou' tw'no{lwn Qeou', ejdeiv cqh tou'to w[n, tou' patro;" para; to;n ∆Iordavnhn

eijrhkovto", ou|tov" ejstin oJ uiJov" mou oJ ajgaphto;" ejn w| / eujdovkhsa.w

() Protupou'si de; kai; oiJ iJ erei'", oiJ ai[ronte" th;n kibwto;n

th'" diaqhvkh" Kurivou, to;n baptisth;n ∆Iwavnnhn:x iJ ereu;" ga;r

kajkei'no" kai; ajrcierevw" uiJov". w{sper toivnun, tw'n iJ erevwn 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;" aj rcitevktwn, qemevlion tevqeika.aa

To; mevntoi ph' gma,bb a[skwma oJ Suvmmaco" hJrmhvneusen:

ejpecomevnh ga;r tw'n uJdavtwn hJ rJ uvmh, oi|on hjskou'to kai;

ejkorufou'to: panto;" ga;r ajdamantivnou teiv cou" 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



Jordan,t so too, our Joshua, after the Jordan and the baptism of

John, began his career of teaching and miracles. Perhaps some peo-

ple 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 tohim 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 iden-

tity 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

Question

. Theodoret commends Symmachus for this apposite imagery and proceeds toexplicate it with a metaphor of his own; cf. Q. on Gn.



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; perivteme tou;" uiJou;" ∆Israh;l ejk deutev rou ; a

Th;n ajlhvqeian mavlista ou|to" oJ lovgo" prodiagrav fei. 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" uJ mw' n eij" to;

o[noma tou' Kurivou hJ mw' n ∆Ihsou' Cristou' ,.......kai; lhvyesqe th;n

ejpaggelivan tou' aJgivou pneuv mato".b tauvthn oJ qei'o" ajpovstolo"

aj ceiropoivhton peritomh;n proshgovreuse:c kai; ajllacou',

peritomhv, fhsiv, kardiva" ejn pneuv mati, ouj grav mmati.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 deutev rou 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 deutev rou prosevtaxe tw' / ∆Ihsou' tou;"


cc. Jos .mmdd. Jos .mm

A [ ], B –17 , C, = mss.

l. perivteme C –15 , ; cf. Jos . (codd. A B) = “‘Circumcise the children of Israel’” : perievteme Sir. Sch. F.M. = “‘He circumcised the children of Israel’” :peritemei` n a 2 : e[temen B. Thdt.’s quotation follows the text of cod. A, butboth codd. A and B carry the imperative; this mood is also supported by Thdt.’ssubsequent statement, prosevtaxe tw/ ` ∆Ihsou` tou;~ ajperitmhvtou~

peritemei`n.

a. Jos . (LXX var.)mmb. Acts . (NT var.)mmc. Col .mmd. Rom .mm



The crossing took place before Passover; they crossed on the

tenth day cc 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 de-

clared, “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 Spir-

it.”b The holy apostle referred to this as “the circumcision not per-

formed 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, re-

ceived as well the spiritual. The phrase “a second time,” therefore,

prefigures the reality, as it is impossible for the flesh to be circum-

cised 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 occa-

sion, he ordered Joshua to circumcise the uncircumcised. Pity the

Question

. Adopting a sacramental interpretation, Theodoret explains the crossing fol-lowed by the Passover as a type fulfilled (kajn th` / ajlhqeiva/) in the Easter liturgy,where baptism precedes communion.



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 aj ei; th'"

peritomh'" ajnagkai'on to; crh'ma. promhnuvsa" ga;r tw' / ∆Abraa;m

th'" paroikiva" to;n crovnon, oJ despovth" Qeo;" peritmhqh'naiprosevtaxe, 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, rJav /dion 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'naiprosevtaxen;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



Jews who can not understand that, while the circumcised encoun-

tered 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, whereasthe 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, heordered 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 circum-

cised promptly to celebrate the feast of Passover. So it seems quite

Question



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 mav cairai th;n hJmetevran peritomhvn.

pevtra ga;r oJ despovth" Cristov": e[pinon gav r, fhsivn, ejk pneumatikh' " ajkolouqouvsh" pevtra": hJ de; pevtra h\ n oJ Cristov".b

oJ de; aujto;" kai; mav caira kevklhtai: zw' n . . ., gavr fhsin, oJ

lovgo" tou' Qeou' kai; ejnergh;" kai; tomwvtero" uJpe; r pa' san

mav cairan 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' / shv meron hJ mev ra/

ajfei' lon to;n ojneidismo;n Aijguvptou ajfæ uJ mw' 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 .



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 isalso 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 con-

fers 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 re-

moved 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

Question

. The Greek word mav caira, usually translated “sword” in Heb ., may alsomean “knife.” Theodoret is less concerned with the literal sense of the word thanwith its figurative application to Christ.

. Ignoring the toponym “Hill of Foreskins” given at ., Theodoret focuses onthe name “Gilgal.” Unaware that “Gilgal,” actually means “circle,” he misses the im-plicit 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 de-

velop the typology connecting the circumcision that frees the adult Hebrews fromthe disgrace of idolatry with the baptism that effects the forgiveness of sins of adult Christians.



Tivna nohtevon to;n ajrcistravthgon th'" dunavmew" Kurivou;a

Tinev" fasi to;n Qeo;n lovgon oj fqh'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 provterovn sou.c tou'ton oi\mai nu'n oj fqh'nai tw' /

∆Ihsou', paraqarruvnonta kai; th;n qeivan bohvqeian

proshmaivnonta.

Pw'" toivnun toi'" qeivoi" ej crhvsato rJ hvmasi; 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" ejgenov mhn

meta; Mwu>sh' , e[somai kai; meta; sou' ,b touvtou cavrin w|n h[kousen

ejkei'no" ajkouv ei 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 .



How are we to identify “the commander-in-chief of the Lord’shost”?a

Some commentators claim that it was God the Word who ap-

peared, but I think it was Michael the archangel. As you remember,

when they sinned, the God of the universe declared, “I shall not ac-

company 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 as-

sistance.

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.

Question

. Though Theodoret had not felt it necessary to refer to any of his predeces-sors 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. .



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 div ca

o{plwn kai; mhcanhmavtwn eJlei'n pareskeuvase kai; movnh/

katevluse th' / tw'n salpivggwn hj ch/ ' i{næ, o{tan hJtthqw'si

paratattovmenoi, gnw'sin wJ" aujtoi; parevscon th'" h{tth" ta;"

aj formav", tw'n qeivwn novmwn katafronhvsante".

Tiv dhv pote, ajllov fulo" ou\sa, hJ ÔRaa;b katwv /khsen ejn toi'"

uiJoi'" ∆Israh;l wJ" hJ i Jstoriva didavskei;a

Kai; tou'to protupoi' ta; hJmevtera. e[ fh ga;r oJ despovth": kai;

a[lla prov bata e[ cw, a} oujk e[stin ejk th' " aujlh' " tauvth", kajkei' nav

me dei' ajgagei' n, kai; th' " fwnh' " mou ajkouvsousi, kai; genhvsetai

miva poiv mnh, ei|" poimhvn.b touvtou cavrin kai; nomoqetw'n, e[ fh, ei|" nov mo" e[stai.......tw' / proshluvtw/ kai; tw' / aujtov cqoni.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



Why did he order the imposition of the ban on the city of Jeri-cho?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 Further-

more, 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 de-

feat 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

Question

. 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, ap-plication to describe the parading of the priests with the ark; cf. Ps. .. Theodo-

ret’s recapitulation of the story does not permit us to decide if the Greek text usedin Antioch here resembled more closely the MT or the form of the LXX attested by other early authors.



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;nto; 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 uiJ evwn 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

Tiv dhv pote, tou' [Acar 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'sin 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


||10

d. Ex .mme. Rom .,

A [ ], B –17 , C, = mss.

a. Jos .mmb. Kgs .

A [ ], B –17 , C, (inc.) = mss.

a. Jos .–mmb. Jos .mm



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 be-come 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 es-

caped 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 punishmentthat 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

Question

. 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 firstcentury, whom Theodoret had cited in Qq. ., , and on Ex. N. Fernández

Marcos (Septuagint in Context ) suggests (pp. –) that this Josephus must havebeen either contemporary with, or subsequent to, Jerome, since there are notablepoints of agreement between the Vulgate and fragments of Josephus’ Greek transla-tion.



kaloumevnh koila;" ∆Acw; r au{th ejsti;n ejn h| / oJ ∆Aca;r kateleuvsqh:c

kai; ga;r hJ ∆Emekacwv r, fav ragx ∆Acw; r eJrmhneuv etai.

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 hj ch'" ei|lon th;n prwvthn povlin,b mavla

eijkovtw" manqavnousin ajgwnivzesqai, kai; ponei'n, kai; th;n qeivanprosmevnein 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'sin, 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



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, Jose-

phus, 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

Question

. In his interpretation of “Emekachor,” Theodoret wrongly derives the nameof the valley from that of the culprit; Emekachor actually means “Valley of Trou-

ble.” Neither here nor in Q. does he give the theological basis for the ban set outin Dt .– and .–; cf. also Q. on Kgs (= Kgs [LXX]).

. Theodoret rightly observes that the capture of Ai differs markedly from thatof Jericho; the latter was a miraculous event, which followed what was as much areligious 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 nomention 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.



J O 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[scatonparanomiva" 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, devdwkauJ mi' n .......ejxousivan .......patei' n ejpavnw o[fewn, kai; skorpivwn, kai;

ejpi; pa' san th;n duvnamin tou' ej cqrou' .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 .



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 lawless-

ness and committing crimes deserving of extermination.1b For thisreason, 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

Question

. Though, in the preface to the Quaest. in oct., Theodoret had promised to si-lence 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’scommand. One cannot imagine that such an answer would have mollified thosewho accused Joshua and his Lord of cruelty. Theodoret and his peers, unapprecia-tive 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 sanc-tioned by the OT conquest narratives. Note that here Theodoret identifies Joshuaas “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 (oJsuggrafeuv"), 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 lawgiv-er” (tou` nomoqevtou).

. After pursuing a literal reading of the narrative of ch. , Theodoret has re-course 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 apostlesand the ordinary Christian. Guinot (p. ) suggests that in this development The-odoret is dependent upon Or., hom. . in Ios.



Dia; tiv xulokovpou" kai; uJdrofovrou" tou;" gabawnivta"ajpev fhnen;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

prosetetav cei 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'" iJ era'" leitourgiva"

ajpev fhnen. oujk ajtimiva de; to; diakonei'n tw' / Qew' /, ajlla; kai;

megivsth timhv.

[Edei de; kai; tou' Nw' e th;n provrrhsin pevra" labei'n: e[ fh gavr,

ejpikatav rato" Canaa;n pai' ": oijkevth" e[stai toi' " ajdelfoi' "

aujtou' .e ejn de; toi'" gabawnivtai" hJ provrrhsi" to; pevra"

ejdevxato.

Tiv ejsti to; ouj ci; aujto; gevgraptai ejpi; biblivon to; euJ reqevn ; 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; euJ reqevn 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



Why did he make the Gibeonites into hewers of wood and draw-ers 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. Remem-

ber, he had declared,“Cursed be the son of Canaan; he shall be a ser-

vant 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 advanc-ing until he had won a complete victory,b the author, suspecting that

Question

V. Q. on Gn.



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;" aj formav".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' si kai; o{pw" mh; doqh' / aujtoi' " e[leo" tou'

ajfanisqh' nai aujtou;" .......o}n trovpon ei\ pe Kuv rio" 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.



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 em-

boldened 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 ex-

ercises a moderate restraint in his governance of the world, permit-

ted these nations to take up arms against his people, so that, receiv-

Question

. 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 themiraculous 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 theLXX offers the entirely equivalent biblivou tou` eujqou~. In Jos ., Theodoret’sversion 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 thissame 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 historicalwriting 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-



law' / i{na mhdemia'" ajxiwqw'si feidou'" ajlla; kata; to;n qei'on o{ron

ajnaireqw'sin.

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;ntuvpon 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.

JUpeleiv fqhsan de; o{mw" kai; ij ebousai'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 oJ rw' men aujtw' / ta; pavnta uJpotetagmevna: j kai; pavlin, dei'

ga; r aujto;n basileuvein a[ cri" ou| qh' / pavnta" tou;" ej cqrou;" aujtou'

uJpo; tou;" povda" aujtou' .k


|17

|10

A [ ], (inc.) , C, (inc.) = mss.

a. Nm .mmb. Jos .–.mmc. Gn .mmd. Gn .f.mme. Gn .mmf. Jos .mmg. Jos .mmh. Jos .; .f.mmi. Jos . (LXX)mm j. Heb .mmk. Cor .



ing no mercy, they would be destroyed according to the divine de-

cree.

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 fromMoses are a type of the Jews, and those who received theirs from

Joshua a type of the gentiles who believed. Since Israel was the first-

born, Reuben,c Gad,d and Manasseh,e all firstborn, received their al-

lotments 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 na-

tions 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

Question

ested in simply diverting his readers, he continues to pursue a significant theologi-cal point.



Tiv dhv pote th;n Cebrw;n oJ Cale;b h[ /thsen;a

Eujsebeiva/ kosmouvmeno", pavntwn protevtace th;n povlin ejn h| /

parwv /khsan 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{te ajpevsteilev me Mwu>sh' ", oJ

pai' " Kurivou,.......ejk Kavdh" Barnh' , kataskopeu' sai th;n

gh' n,b.......kai; nu' n dievqreyev me Kuv rio" o}n trovpon ei\ pe. tou' to

tessarakosto;n kai; pev mpton e[to" ajfæ ou| ejlavlhse

Kuv rio" .......pro;" Mwu>sh' n.c meta; de; th;n kata; tw'n eJxakosivwn

ciliavdwn ajpov fasin 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": eja;n

eijsagavgh/ se Kuv rio" oJ Qeov" sou eij" th;n gh' n g h}n ejphggeivlatotoi' " patravsi sou,h meta; eJpta; e[th.......ajnagnwvsh/ to;n nov mon

tou' ton panti; tw' / law' /.i

jEpishmhvnasqai de; proshvkei wJ" th;n ∆Ierousalh;m ∆Iebou' "

ojnomavzei j 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 klhv rou uiJw' n ∆Iouvda.m ei\ta ta;" povlei" eijpwvn,n ejphvgagen,au{th hJ klhronomiva fulh' " uiJw' n Sumewvn .......o{ti ejgenhvqh hJ meri;"

th' " klhronomiva" uiJw' n ∆Iouvda meivzwn .......aujtw' n, kai;

ejklhronov mhsan .......uiJoi; Sumew;n ejn mevsw/ tou' klhv rou 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 .–mmo. Jos .f.



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 fore-

told through Moses, his inspired prophet: “Seven years after the

Lord your God brings you into the landg promised to your ances-

tors,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 inheri-tance of the tribe of the children of Simeon; because the portion in-

herited by the children of Judah was too big for them, the children

of Simeon had an inheritance in the middle of their lot.”o

Question

. With typical Antiochene precision Theodoret uses Caleb’s statement to com-pute the duration of the war of conquest. Comparing the forty-five years men-tioned 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, butwhich the LXX misleadingly suggests was a one-time event occurring at the end of



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 ej mou' , o{ti pra' ov" eij mi kai; tapeino;" th' / kardiva/,

kai; euJ rhvsete ajnavpausin tai' " yucai' " uJ mw' n.b kai; th;n ejscavthn

de; meth'lqe penivan wJ" mhde; oijkiva" eujporh'sai: oJ.......ga;r uiJov",

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 wj feleiva" frontivzein.

Tiv dhv pote toi'" iJ ereu'sin 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' /

sunezeuv cqhsan: to; ga;r eJw' /on e[lacon tmh'ma kai; oiJ iJ erei'" 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 hjgavgetoqugatevra,c kai; ∆Iwdaev, oJ paneuv fhmo" 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



Why is it that, after assigning land to others, Joshua, the inspiredprophet, 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 re-

call, 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, Ben-

jamin, 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 east-

ern 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 Ahazi-

ah.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

Question

seven years (meta; eJpta; e[th). Of course, Theodoret here overlooks the round fig-ure of forty years for the wanderings prophesied in Nm ..

. Despite the parallels between Jesus and Moses developed in the fourthGospel (v. P. Perkins on Jn .–; .–, f., f.; and D. Senior, “The Miracles of Jesus,” p. ), Theodoret, because of the identity of name, focuses rather onJoshua as a type for Jesus.



blasthvsa", ouj basileu;" movno", ajlla; kai; aj rciereu;"

ej crhmavtisen. 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'" iJ ereu'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' /on ejxevtinen oJlaov", ouj dw'ron prosev fere: 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'onklhqh'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 a 2 , = “the people .......demanded an ancestral debt.” In favor of the past imperfect ejxevtinen,cf. the subsequent prosev fere.

e. Nm .–mmf. Gn .mmg. Jos .–mmh. Jos .mmi. Jos .f.mm j. Nm .–mmk. Jos .–mm



“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 hadallotted 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 distrib-

uted, 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 idola-

try, 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 at-

tempted trespass.k But the envoys ascertained that this novel gesture

had nothing to do with superstitious cult and found out that the al-

tar had been built as a reminder of the tribes’ participation in thecommon worship so that their descendants might be able to point

to it to confound anyone who tried to exclude them from participa-

tion in God’s festivals. So they returned rejoicing and singing the

Question

. Cf. note to Q. on Nm.



to;n Qeo;n ajnumnou'nte" ejpi; th' / tw'n ajdelfw'n eujsebeiva/ kai; th' /

koinh' / pavntwn eijrhvnh/.l tou'to ej crh'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{ti ouj mh; prosqh' /

Kuv rio" .......ejxoloqreu' sai ta; e[qnh tau' ta ajpo; proswvpou uJ mw' n,kai; e[stai uJ mi' n eij" pagivda" kai; eij" skavndala.......ejn tai' "

pleurai' " uJ mw' n kai; skw' la ejn toi' " ojfqalmoi' " uJ mw' n e{w" a]n

ajpovlhsqe ejk th' " gh' " th' " ajgaqh' " tauvth", h}n e[dwken uJ mi' n

Kuv rio" oJ Qeo;" uJ mw' 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 ouj c 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; douleuv ein aujtoi'" hjnagkavzonto.

Qaumasto;" de; aujtou' kai; filovsofo" kai; oJ peri; tou' qanavtou

lovgo": ejgwv, ga;r e[ fh, ajpotrev cw th;n oJdo;n kaqa; kai; pavnte" oiJ

ejpi; th' " gh' ". deivknusi de; aujtoi'" kai; to; th'" qeiva" prorrhvsew"

aj yeudev": kai; gnwvsesqe ejn th' / kardiva/ uJ mw' n kai; ejn th' / yuch' /

uJ mw' n diovti ouj dievpese lovgo" ei|" ajpo; pavntwn tw' n lovgwn tw' n

kalw' n, w|n ei\ pe Kuv rio" oJ Qeo;" hJ mw' n pro;" hJ ma' ": 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 euj ergesiw'n

memaqhvkate: peplhvrwke a{per uJpevsceto. toigarou'n ejnteu'qen

mavqete kai; to; tw'n ajpeilw'n aj yeudev": tou'to ga;r ejphvgagen: kai;

e[stai o}n trovpon h\ lqen ejfæ uJ ma' " pavnta ta; rJhv mata ta; kalav,

o{sa ejlavlhse .......pro;" uJ ma' ", ou{tw" ejpavxei Kuv rio" ejfæ uJ ma' "


l. Jos .–mmm. Jos .mmn. Jos .mmo. Jos .mm



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 elimi-

nate these nations from your path; they will be snares for you, goads

in your sides, and pointed stakes in your eyes, until you perish fromthis 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 na-

tions 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 thinghas 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

Question



pavnta ta; rJhv mata ta; ponhra; e{w" a]n ejxoloqreuvsh/ uJ ma' " ajpo;

th' " gh' " th' " ajgaqh' " tauvth", h|" e[dwken uJ mi' n Kuv rio", ejn tw' /

parabh' nai uJ ma' " th;n diaqhvkhn Kurivou tou' Qeou' uJ mw' n, h}n

ejneteivlato hJ mi' n.p didavskwn de; wJ" oujk ajnqrwvpina tau'ta ta;rJ hvmata, ejphvgagen o{ti, tavde levgei Kuv rio" 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[guptontou' ∆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; latreuv ein tw' / pepoihkovti kai;

seswkovti Qew' /.u prostevqeike de; aujtoi'" kai; ai{resin: ejklevxasqe,

gavr fhsin, uJ mi' n aujtoi' " shv meron tivni latreuvshte: ei[te toi' "

qeoi' " tw' n patev rwn uJ mw' n, toi' " ejn tw' / pev ran tou' potamou' , ei[te

toi' " qeoi' " tw' n aj morraivwn, ejn oi|" uJ mei' " 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{ti a{giov" ejstin .v ei\ta tou' laou'tw'n me;n yeudwnuvmwn ajpagoreuvsanto" th;n latreivan,

uJposcomevnou de; movnw/ douleuv ein tw' / seswkovti Qew' /,w uJpolabw;n

oJ qeiovtato" ∆Ihsou'" e[ fh pro;" aujtouv", ouj mh; dunhvshsqe

latreuvein Kurivw/, o{ti Qeo;" a{giov" ejsti kaiv, zhlwvsa" uJ ma' ", oujk

ajnhvsei uJ mw' n ta; ajnomhv mata kai; ta; aJ marthv mata uJ mw' n hJnivka a]n

ejgkatalivphte Kuv rion kai; latreuvshte qeoi' " eJtev roi", kai;


p. Jos .f.mmq. Jos .mmr. Jos .mms. Gn .mmt. Gn .mmu. Jos .–mmv. Jos .mmw. Jos .–mm



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

Nahorr (He cited Nahor on account of the maternal line, that of Re-

bekah,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 en-

trance into Egypt, the exodus under Moses’ leadership, the miracleof the sea, their life in the wilderness, the destruction of the Amor-

ites, 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 re-

nounced 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

Question



ejpelqw;n kakwvsei uJ ma' ", kai; ejxanalwvsei uJ ma' ", ajnqæ w|n eu\

ejpoivhsen uJ mi' n.x mh; prosdokhvshte, fhsivn, kai; paranomou'nte",

tw'n aujtw'n ajgaqw'n ajpolauvsesqai: oi\de gavr, ouj movnon

euj ergetei'n, ajlla; kai; kolavzein tou;" parabaivnonta" oJdespovth" Qeov". ejkeivnwn de; kai; tauvthn dexamevnwn th;n

provtasin kai; uJposcomevnwn tw' / Kurivw/ douleuv ein, ajnagkaivw"

ejphvgage, mav rture" uJ mei' " kaqæ uJ mw' n o{ti uJ mei' " ejxelevxasqe

Kuv rion 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 ej fuvlaxen.z

Tiv dhv pote, to;n livqon sthvsa", ei[rhken, oJ livqo" ou|to" e[stai

uJ mi' n eij" martuv rion, o{ti ou|to" ajkhvkoe pavnta ta;

lecqevnta.......para; Kurivou, a} ejlavlhse pro;" uJ ma' " shv meron ;a

[Ayuco" me;n oJ livqo", eij" e[legcon de; tw'n ejmyuv cwn kai;

logikw'n dia; tw'n aj yuv cwn martuvretai. ej crhvsato 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-twotimes; in all of these it is followed by an infinitive, never by o{ti + theindicative. Cf. ep. (dia; movnhn de; pivstin ejn th/ ` th~ qeiva~ ejpifaneiva~

hJmevra/ feidou~ tino~ ajpolauvsesqai prosdokw). Nonetheless, thecombination 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 socareful as Thdt.

x. Jos .f.mm y. Jos .mmz. Jos .

A [ ], B, C, = mss.

a. Jos .mm



serve other gods. He will visit you, afflict you, and consume you be-

cause 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 pun-ish 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 reli-

gion, 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 wit-

ness 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 in-

animate to censure the animate and the rational. In this he was

following an ancient custom. As you recall, when Jacob and Laban

Question

. In this summary of chapters – Theodoret sidesteps the question of au-

thorship by use of the periphrasis hJ iJstoriva (i.e., “the biblical narrative” or “sa-cred history”); cf. the same use of this word in the pf. to the Qq. on Jos and in Qq.., , , , and .



sunqhvka", to;n bouno;n ejkavlesan mav rtura 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;" hJ mev ra" ∆Ihsou' kai; pavsa" ta;" hJ mev ra" tw' n presbutev rwn 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 .,



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 afterJoshua 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 idol-

atry, 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 subjec-

tion to a period of eighteen years.1d

Question

. 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 subse-quent idolatry, punishment, and deliverance of Israel; cf. note to Q. . It is notablethat, throughout his commentary of this book, Theodoret has shown himself to bea theologian, rather than an annalist. Passing over some sections, such as the listsof kings defeated and allotments distributed, he has devoted extensive discussionto 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; diav foradihghvmata, 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. .mmb. Jgs .–mmc. Jos .f.; Jgs .,



ON JUDGES

a

Why is the book called “Judges”?

As the book of Kings contains many different narratives and yetis 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 Adoni-

bezek and the war against him, his defeat, and death.b It mentions

Hebron as an allotment to Caleb and the slaying of the three giantsSheshai, 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



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

ij ebousai'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

metewv rwn, kai; luvtrwsin tapeinw' n ; a

OiJ peri; to;n Suvmmacon aj rdeivan u{dato" kaiv, ajnti; tou'

tapeinw' n, pedinw' n, hJrmhvneusan. uJpeblhvqh de; para; tou'

Goqonihvl, tou' ajndro;" aujth'", ∆Asca ; aijth'sai ajgrovn.b h[ /thse

toivnun ajrdeivan u{dato" kai; e[laben w{sper h[ /thsen, 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



If Jerusalem was overthrown at that time,a

how could David havebesieged 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 Je-

busites 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 hus-

band Othniel prompted her to ask for territory,b Achsah requested

an irrigation of water. And in accordance with her request, she re-

ceived both plain and hill country. Indeed, the phrase “after herheart” 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

Question

. Here, as in Q. on Jos, Theodoret engages in source criticism. Perceivingthat 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 compositiona 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, Theodoretshrewdly consults an alternative version; he lacks, however, sufficient linguistic ex-



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 eijsin.

Povlin foinivkwn poivan kalei';a||

Th;n ∆Iericwv. nomivzw de; ou{tw" aujth;n prosagoreuv esqai 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' / hJ mev ra/ ejxevlipe to; mavnna meta; to; bebrwkevnai aujtou;" ajpo;tou' sivtou th' " gh' ", kai; oujk e[ti 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,


||11

A –11 [ ], B, C, = mss.

a. Jgs .mmb. Ex .; .mmc. Nm .

a, , (inc.) [ ], B, C, = mss.

a. Jgs .mmb. Jos .f.mm



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 hadeaten 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 regard-

Question

pertise to realize that the LXX has confused the two similar Hebrew terms for “re-demption” and “irrigated land.”

. Throughout this book, Theodoret’s text of the LXX agrees with the recensionof the codex alexandrinus (A: early fifth century), against the vaticanus (B: fourthcentury). In this passage, both Theodoret’s Antiochene text and codex A read thename Iwbab (Hobab) while codex B reads Ioqor (Jethro). On the relationships be-tween each of the recensions witnessed by A, B, and Theodoret to the originalform of the LXX, v. sec. of the “Introduction to Theodoret’ s Life and Works” andN. Fernández Marcos, The Septuagint in Context, p. . Both Greek termskhdesthv" 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. Neitherthere nor here does he engage in the source criticism that would point to morethan one author.



ou{tw" e[ fh: kai; katevsthsan aujtou;" eij" ∆Iericwv, th;n povlin tw' n

foinivkwn, pro;" tou;" ajdelfou;" aujtw' n .c

Pw'" nohtevon kai; h\ n Kuv rio" meta; ∆Iouvda, kai; ejklhronov mhse

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 mnhmoneuv eigrafh; kai; o{ti mev cri 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" dev contai, kai; aujtoi; nautiliva"

ojrevgontai. hJ de; tw'n ajllogenw'n ejpimixiva th;n nomikh;n

ejlumaivneto politeivan.


||14

c. Chr .

A –11 [ ], (inc.) , C, = mss.

a. Jgs . (LXX)mmb. V., e.g., Jer ; Kgs ., .mmc. Chr .



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 Rechaband that his piety passed to his descendants.b It relates that he pro-

posed 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 princi-

pally because of its closeness to the sea. Those who dwell near the

sea receive voyagers from afar and take an interest in sailing them-

selves, and association with foreigners undermines life according to

the Law.

Question

. 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 foinix may mean “Phoenician” as well as “palm,”as it probably does in Jos . (th;n gh;n twn foinivkwn). Though Theodoretquotes 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 samethree consonants, mistranslates the common noun for “chariot” as the personalname “Rechab.” Thus the NRSV offers: “Judah.......took possession of the hillcountry, but could not drive out the inhabitants of the plain, because they hadchariots 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 al-ternative version; cf. the ardent endorsement of the Rechabites in the commentary on Jer (ch. ) attributed to Theodoret.



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" fov ron kai; ejxaiv rwn 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

diev fqeire gevno", ajllæ ei[ase pollou;" geitoneuv ein aujtoi'" i{na,

polemouvmenoi kai; douleuv ein 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:

ajnev bh, 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; rJ hqevnta uJpo; tou' ajggevlou: | Kuv rio" ajnhvgagen

uJ ma' " ejx Aijguvptou, kai; eijshvgagen uJ ma' " eij" th;n gh' n h}n w[ mose toi' " patravsin uJ mw' n .......dou' nai uJ mi' n, kai; ei\ pen uJ mi' n, ouj mh;

diaskedavsw th;n diaqhvkhn mou, th;n meqæ uJ mw' n eij" to;n aijw' na,

kai; uJ mei' " 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; qusiasthv ria aujtw' n


|11

a [ ], , (inc.) , (inc.) , C, = mss.

a. Jgs .mmb. Jgs .mmc. Jos .mm



Why did they fail to take all the cities, and why did they allow amultitude of gentiles to live among them?

() They failed to take control of the whole land for several rea-

sons. 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 wis-

dom, 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 rea-

soning 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 an-

nul my eternal covenant with you. And you are not to make acovenant with the inhabitants of this land or worship their gods. In-

stead, 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

Question

. In Jgs ., the LXX rightly renders the Hebrew “Bochim” as to;n klauqmwnaor “place of mourning.” As we have pointed out, however, Theodoret’s explanationof the name “Gilgal” is mistaken; v. note to Q. on Jos.



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 uJ mw' n, kai;

e[sontai uJ mi' n eij" sunocav", kai; oiJ qeoi; aujtw' n e[sontai uJ mi' n eij" skavndalon.d parevbhtev mou, fhsiv, to;n novmon, oujk ej fulavxate

ta;" ejntolav" mou: eijrhvnhn ejspeivsasqe pro;" tou;" th'"

ajsebeiva" didaskavlou" kai; toi'" touvtwn qeoi'" ejdouleuvsate.

ajpolauv ete 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 rJ hqevntwn, 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;" hJ mev ra" ∆Ihsou'

kai; pavsa" ta;" hJ mev ra" tw' n presbutev rwn, o{soi

ej makrohmev reusan 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 ejtav fhf kai; prostevqeiken o{ti, ajnevsth

genea; eJtev ra metæ aujtou;" kai; oujk e[gnwsan ....... Kuv rion 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



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 battlewill 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 sum-

mary 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 in-

heritance, 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 sub-

jects 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-

Question



iJstoriva didavskei: h[geire ga;r aujtoi' ", fhsiv, Kuv rio~ krita;~ kai;

e[swsen aujtou;~ ejk ceiro;~ tw' n pronomeusavntwn aujtouv~.i kai;

o{te h[geiren aujtoi' " .......tou;" kritav", kai; h\ n Kuv rio" meta; tou'

kritou' kai; e[swzen aujtou;" ejk ceiro;" tw' n ej cqrw' n aujtw' n pavsa" ta;" hJ mev ra" tou' kritou` : j kai; metæ ojlivga, kai; ejgevneto wJ"

ajpevqnh/sken oJ krithv", kai; ajpevstrefon kai; dievfqeiron pavlin

uJpe; r tou;" patev ra" aujtw' n tou' poreuqh' nai ojpivsw qew' n eJtev rwn,

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

suntrev conta", 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 aj fierwmevnon 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;" polev mou" Canaavn: plh;n dia; ta;" genea;"

tw' n uiJw' n ∆Israhvl, tou' didavxai aujtou;" povlemon, plh;n oiJ

e[ mprosqen aujtw' n oujk e[gnwsan aujtav; a

() jIhsou' tou' Nauh' strathgou'nto", ouj kata; polemikh;n tev cnhn

oJ lao;" ejnivka paratattovmeno", ajlla; th'" a[nwqen ajpolauvwn

ejpikouriva": ajpostelw' , ga;r e[ fh, ta;" sfhkiva" e[ mprosqen

uJ mw' n,.......kai; ejxoloqreuvsei.......to;n cananai' on kai; to;n cettai' on,


i. Jgs .mm j. Jgs .mmk. Jgs .mml. Ex .–; Dt .f.

A [ ], B, C, * = mss.

a. Jgs .f.mm

|14



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 be-

come 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 celebrationof a festival in that one place where they had built the Temple of

God. It was there that he commanded them to bring their first-

fruits, their tithes, the firstborn of their animals, and their other of-

ferings.l So it was logical to circumscribe them within a small terri-

tory, 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-

Question

. 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” (aj fhken); cf. note to Q. .



kai; ta; eJxh'".b kai; mevntoi kai; skhptou;" a[nwqen aj fiei;" 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: ajskhsai ga;r

aujtou;" hjboulhvqh kai; didavxai tou' polevmou th;n tev cnhn.

() 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[ /dei 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 ouj c 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' " patravsin

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", div ca 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. ajskhsai ga;r aujtou;~ hjboulhvqh , c, : ajskhsai gavr fhsinaujtou;~ hjboulhvqh c 1 : ajskhsaiv fhsin aujtou;~ hjboulhvqh Sir. Sch. F.M. :ajskhsaiv 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 .mmg. Jos .–mm



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 theirown experience and entreat the Lord’s assistance when under pres-

sure 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 Godknew 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 na-

tions. Without a city, a base of operations, or troops trained in war-

fare, Joshua and his forces overthrew twenty-nine kings, not even

counting the commanders of Jericho and Ai.g In contrast, owing to

Question



stratiwvta" ejmpeirivan hjskhmevnou" polemikhvn. oiJ dev ge metæ

ejkei'non, kai; povlei" oj cura;" ejschkovte", kai; plou'ton o{ti

mavlista plei'ston ejk tw'n lafuvrwn kthsavmenoi, kai; panopliva"

e[ conte", kai; teiv ch, 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 uiJov";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; ejklhronov mhse 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 mav cairan aujtou'

ajpo; tou' mhrou' aujtou' tou' dexiou' , kai; ejnevphxen aujth;n eij" th;n koilivan ∆Eglwv m, 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.



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 lat-

ter’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 Gil-

gal, 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 han-

dle “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 theflame, and the fat closed over the heft.”f

Question

. 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 theseplaces, the reading of the codex vaticanus makes Othniel “son of Kenaz” but appliesthe adjective “younger” to Othniel rather than to the noun “brother.”



Ta; kata; to;n ∆Iabivn, to;n basileva ∆Aswvr, iJstorei' kai; hJiJstoriva 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

aujth;n ejschkovte" basileivan. eijko;" de; tou'ton kai; uiJo;n ejkeivnou

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 ejn aujth' / katoikei'n aujto;n e[ fhsen, ajllæ ejn th' Û jAshrwvq.b

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 jAshrwvq C, : th' Û jAshrwvq , B, : th;n jAshrwvq Sir.Sch. F.M. Thdt. normally uses katoikei'n + ejn + the dative to indicate “to dwellin” and the accusative for “to colonize,” “take over.” Furthermore, the switchfrom dative to accusative, a harsh inconcinnity, is hardly typical of Thdt., whoprefers 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 .



The book of Joshua also records the story of Jabin King of Ha-zor.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 re-

built. Furthermore, while this passage mentions Hazor, it does notsay 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

Question

. Previously, to rationalize an apparent contradiction in the scriptural narra-tive, 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 isnot willing to see this sort of discrepancy as indicative of the diversity of author-ship 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,” thephrasing of the LXX is sufficiently ambiguous to allow Theodoret to claim that itwas Jabin who lived in Harosheth. In his summary account of his excavations of



Tiv dhv pote gunh; profhteuv ei;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"

tetuv chke dwrea'". kai; ou{tw dhvlh h\n o{ti th'" a[nwqen hjxivwto

cavrito" wJ" to;n Bara;k mh; tolmh'sai div ca tauvth" eij" th;n

paravtaxin ejxelqei'n:d

Tou'to de; kai; ejn th' / wj /dh' / aujth'" e[ fh: ejxevlipon oiJ kratou' nte"

ejn tw' / ∆Israh;l.......e{w" ou| ejxanevsth Debbwv ra....... 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

aj frosuvnhn dia; th'" eijkovno" h[legxen: w{sper ga;r ajnov hto" oJtw'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": eja;n 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": eja;n ga;r i[dh/", fhsivn, plh'qo" polemivwn, kai;

a{rmata, kai; i{ppon, mh; fobhqh' /",h o{ti Kuv rio" oJ Qeov" sou


A [ ], B, C, = mss.

a. Jgs .mmb. Gn .f.mmc. Gal ., mmd. Jgs .mme. Jgs .mmf. Jgs .mmg. Jgs .f. mmh. Dt .mm



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 bat-

tle without her.d

She says as much in her song:2 “The mighty in Israel were faint-

hearted 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 enor-

mity of their folly; as only a fool prefers barley, to wheat, bread, soanyone who puts false gods before the one true God is quite de-

ranged. 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 multi-

tude of enemies, chariots and cavalry, do not be afraid,h because the

Question

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 . “musthave been an editorial interpolation,” because in this later period the site was occu-pied 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 pos-sess 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 antiq-uity, it is among the most obscure Hebrew poems.”



polemhvsei uJpe; r sou'.i keleuv ei 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' te to;n Kuv rion,

ejpibebhkovte" ejpi; uJpozugivwn .......fqevgxasqe fwnh;n ajnakrouomevnwn ajna; mevson eujfrainomevnwn. ejkei' dwvsousi

dikaiosuvnhn tw' / Qew' /. j mosfaqe; de; ajgroi; eJrmhneuvontai,k

aj madarw;q de; aj bleyiva:l to; de; kai; ara` sqai mazwv r,

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 rJavbdw/ kecrhmevno" kai;mavstigi, kaiv, pavlin metamelovmeno", ejlev ei, kai; pantodaph'"

hjxivou khdemoniva". aujtivka gou'n, meta; th;n dia; th'" Debbwvra"

euj ergesivan, 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 euj ergesiw'n w|n ajphvlausan:o

ei\ta, diav tino" ajggevlou to;n Gedew;n paraqarruvna",

paratavxasqai toi'" polemivoi" ejkevleusen.p


ll. f. aj ra` sqai mazwv r, kataravsasqai ejn tw/ ` krataiw/ ` C, , Sir. Sch. :aj ra` sqai ejn tw/ ` krataiw/ ` F.M. : om. , B

i. Dt .mm j. Jgs .–mmk. Jgs .mml. Jgs .mmm. Jgs .mmn. Jgs .mmo. Jgs .– mmp. Jgs .



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 ap-

plause amidst those who are rejoicing. There they will pay right-eousness to God.” j “Mosphathe” means “fields,”k amadaroth “blind-

ness”;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, therod 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 kind-

ness he had performed on their behalf.o Then, through the agency of

an angel, he stirred up Gideon and commanded him to go into bat-

tle against the enemy.p

Question

. 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 else-where, he renders the paraphrase more lively and direct for his audience throughthe use of pronominal and verb forms of the second person; cf. the very similarmanner in which he has appended an explanatory and equally dramatic para-phrase (“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 alexandri-nus 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 toQ. , and cf. note to Q. and note to Q. .



Tiv ejsti poreuvou ejn th' / ijscuvi> sou tauvth/ kai; swvsei" to;n ∆Israh;l ejk ceiro;" Madiav m; a

Protrapei;" uJpo; tou' ajggevlou strathgh'sai kai; tou' polevmou

kataqarrh'sai, e[ fh pro;" aujtovn, kai; eij e[sti Kuv rio" ejn hJ mi' n,

i{na tiv eu| ren hJ ma' " pavnta ta; kaka; tau' ta; kai; pou' ejsti.......ta;

qaumavsia aujtou' , o{sa dihghvsanto hJ mi' n oiJ patev re" hJ mw' n,

levgonte", o{ti ejx Aijguvptou ajnhvgagen hJ ma' " Kuv rio" ; kai; nu' n

ajpwvsato hJ ma' " Kuv rio" kai; parevdwken hJ ma' " eij" cei' ra"

Madiav m.b ejpeidh; toivnun e[sce th;n mnhvmhn th'" tou' Qeou'

qaumatourgiva" kai; bebaivan ejkevkthto th;n peri; Qeou' dovxan,

o{ti rJav /dion aujtw' / boulhqevnti tw'n katecouswn 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 tapeinotev ra 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 Kuv rio" meta; sou' , kai; ajpoktenei' " th;n Madia; m wJsei;

a[ndra e{na.d eujqu;" gou'n pisteuvsa", qusivan proshvnegken. oJ de;

a[ggelo" ouj c h{rpase th;n qeivan timhvn, ajllæ iJ erevw" 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 .–



What is the meaning of “Go in this might of yours, and you willsave Israel from the hand of Midian”?a

When the angel encouraged him to take the leadership and bold-

ly 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 wonder-

working and had a firm opinion that God, if he so willed, could eas-

ily set them free from the calamities besetting them, the angel said,

“Go in this might, and you will save Israel from the hand of Midi-

an”; that is, “Advance into battle with this faith, and you will be vic-

torious.”

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 weak-est 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 Immedi-

ately, 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

Question



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 parhgguv hse,

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 fuvsi" tw'n pneumatikw'n tetuv chke 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 .–



Why did the Lord order that the calf raised for Baal be offered toGod?a

To turn them from error to truth. That is why he also command-

ed 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 spiri-

tual gifts, Israel was bereft of these just as the fleece was deprived of

the dew.

Question



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 ej me;

levgwn, hJ ceiv r 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 rJav bdon tw' n ajpeiqouvntwn

dieskevdase Kuv rio" wJ" th' / hJ mev ra/ th' / ejpi; Madiav m:h w{sper ga;r

ejntau'qa gumnoi'" ej crhvsato stratiwvtai", th' / me;n laia' / fevrousi

kekrummevna" ejn ajmforeu'si lampavda", th' / dexia' / de; ta;"

savlpigga",i ou{tw tou;" iJ erou;" 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 .–.mmf. V., e.g., Mk ..mmg. Acts .mmh. Is .mmi. Jgs .



Why did he order only those who drank like dogs to go into bat-tle?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 re-

mainder 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 ob-

vious 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 thoseancient, 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.

Question

. In the LXX, as in the MT, verses .f. seem to mean that those who lapped thewater as dogs would have remained standing and picked up the water in theirhands 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 havebeen “the more alert”), Theodoret interprets their behavior as indicative of an un-desirable sloth.





What is the meaning of “Gideon made them into an ephod, andset 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 re-

ceived 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 at-

tached the “oracle,”d by means of which victory in battle was re-

vealed. 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 theephod.”e So it was clearly a woven garment worn by the priests,

which indicated what had to be done. Aquila called it an “overgar-

ment.”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

Question

. Theodoret has already wrestled with these difficult terms “ephod” and “ora-cle”; v. Q. . on Ex (ch. ) and notes f. In Sm ., where Theodoret’s LXX reads “Withdraw the ephod,” the MT reads “Withdraw your hand.”



Tiv ejstin e[speiren aujth;n a{la" ;a

Th;n ajkarpivan tou'to dhloi': oujde;n ga;r ejx aJlw'n fuv etai.

∆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' " Baaleiv m, kai; toi' " ∆Astarwvq, kai; toi' " qeoi' " Sidw' no", kai;

toi' " qeoi' " Mwav b, 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 ejbov hsan me;n pro;" to;n swth'ra

Qeo;n kai; sfw'n aujtw'n kathgovrhsan, o{ti to;n euj ergevthn

katalipovnte" kai; ajlhqino;n Qeovn te kai; Kuvrion, toi'"

yeudwnuvmoi" ejlavtreusan. ei\ta dielevgxa" aujtw'n oJ filavnqrwpo"

Kuvrio" th;n aj cavriston 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[ti sw' sai uJ ma' ". badivzete kai; boa' te pro;" tou;" qeou;" ou}" ejxelevxasqe eJautoi' ",

kai; aujtoi; swsavtwsan uJ ma' " ejn kairw' / qlivyew" uJ mw' 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


||24

A [ ], (inc.), C, = mss.

a. Jgs .mmb. Jgs .mmc. Jgs .–mmd. Jgs .f.mme. Jgs .f.mmf. Jgs .f.





Tiv ejstin ei[pate dh; suvnqhma;a

OiJ th'" ∆Efrai; >m fulh'" ejpestravteusan tw' / ∆Iefqav e,

calepaivnonte" o{ti dh; th'" kata; tw'n ajmmanitw'n oujk

ejkoinwvnhsan nivkh". ei\ta duspraghvsante" e[ fugon, ajlla; lov con

tina; tw'n sustrateuomevnwn ajposteivla", oJ ∆Iefqav e 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}" ejpev fere dia; th'" glwvtth" to;n

e[legcon.b w{sper ga;r ojsrohnoiv, kai; suvroi, kai; euj frathvsioi,

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 ∆Iefqav e levgein

ejkevleuse kai; dielegcomevnou" ajnhv /rei.

Tiv dhv pote sunecwvrhsen oJ despovth" Qeo;" tou' ∆Iefqav e

sfagh'nai th;n qugatevra;a

() jAnov hto" a[gan hJ tou' ∆Iefqav e uJpovscesi":b e[dei ga;raujto;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



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 pronunci-

ation.b You see, as the Osroënians, the Syrians, the people of the Eu-

phrates, 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 re-

ferred 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 realizedthat, 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-

Question

. Theodoret cites the Syriac version to adduce a case of dialectal variation sim-ilar 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 alexan-drinus (cf. note to Q. ), read the generic suvnqhma (“password”), his Syriac, inagreement with the codex vaticanus, read a word meaning “stalk of wheat.” The



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;" qugatev ra"

aujtw' n toi' " daimonivoi": kai; ejxev cean ai| ma ajqw' /on, ai| ma uiJw' n aujtw' n kai; qugatev rwn, 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;" qugatev ra" 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;nkardivan mou.g kai; tou' ∆Abraa;m de; gumna'sai to; filovqeon

boulhqeiv", prosevtaxe me;n to;n uiJo;n iJ ereu'sai: deivxa" de; tou'

dikaivou th;n gnwvmhn, ejkwvluse th;n sfaghvn.h

() Dhloi' de; kai; ta; eJxh'" tou' ∆Iefqav e 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 ej moiv, gavr fhsin, h[noixa" to; stov ma

sou pro;" Kuv rion, poivei moi o}n trovpon ejxh' lqen ejk tou'

stov matov" sou, ajnqæ w|n ejpoivhsev soi Kuv rio" ejkdivkhsin ejk tw' n

ej cqrw' n sou, ejk tw' n uiJw' n ∆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 i Jstoriva tw'n ajggevlwn th;nperi; 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; eja;n poihvsh/"

oJlokauvtwma, tw' / Kurivw/ ajnoivsei" aujtov.k trofh'", fhsivn, ouj


||2c, 32

d. Ps .f.mme. Ezek .mmf. Ezek .mmg. Cf. Jer .; . (LXX).mmh. Gn .–mmi. Jgs .–mm j. Jgs .mmk. Jgs .mm



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 sonsand 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 nev-

er planned, nor did it enter my heart.”g

It is true that, to exerciseAbraham’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 inadequa-

cy. 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 re-

garding me, do to me what came from your mouth in return for the

Lord’s avenging you against your enemies, against the sons of Am-

mon.” 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 an-gels’ 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

Question

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 thehuman sacrifice, condemned by Scripture, and offer a rationale for his failing toprevent it.



devomai, qusivan ouj dev comai: tou'to me;n ga;r Qeou', ejkei'no de;

th'" ajnqrwpivnh" fuvsew" i[dion. ejgw; de; ou[te wJ" a[nqrwpo" crhv /zw

trofh'", ou[te th;n qeivan aJrpavzw timhvn. kai; ejnteu'qen dh'lon wJ"

oiJ uJpo; tou' ∆Abraa;m dexiwqevnte" eJtevrw/ tini trovpw/ th;nparateqei'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'" iJ eroi'" eujaggelivoi" deivknusin oJ swthvr: polloiv, gavr fhsin,

ejleuvsontai ejn ejkeivnh/ th' / hJ mev ra/ kai; ej rou' siv moi, Kuv rie, Kuv rie,

ouj tw' / sw' / ojnov mati proefhteuvsamen .......kai; tw' / sw' / ojnov mati

dunav mei" polla;" ejpoihvsamen ; kai; ejrw' aujtoi' ",.......ajpocwrei' te

ajpæ ej mou' oiJ ej rgazov menoi th;n ajnomivan:b oujk oi\ da tivne" ejstev.c

tou'to kai; ejntau'qa pepoiv hken oJ despovth" Qeov": tw'n ga;r

ajllofuvlwn ejqelhvsa" katalu'sai to; kravto", dia; th'"

pneumatikh'" cavrito" rJwvmhn aujtw' / kai; duvnamin ejdwrhvsato. diav

toi tou'to kai; sunecwvrhsen aujto;n ajllov fulon gh'mai gunai'ka.

tou'to de; kai; hJ iJstoriva didavskei: kai; oJ path; r aujtou' kai; hJ

mhvthr aujtou' oujk e[gnwsan o{ti para; Kurivou ejstivn, o{ti

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 .



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 somenon-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.

Question

. Cf. Q. on Gn .



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" eijseprav cqh 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.

jAlla; tou'ton to;n aj ceivrwton, to;n aj hvtthton, o}n pollai; tw'najllofuvlwn 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 ajpev fhnen hJ hJdonhv. au{th kai; th'"

qeiva" aujto;n ejguvmnwse cavrito": ejxhgev rqh, 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 Kuv rio"

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 ej corhvghsen 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 .mme. Jgs .; Nm .mmf. Jgs .–mmg. Jgs .mm



Why is it that, though a nazirite subject to the Law, Samson atethe 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 command-

ed 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 homi-

cide, 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 sub-dued by a mere harlotf —the war against lust being much more chal-

lenging 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 aban-doned 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

Question

. 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 jaw-bone (to;n lavkkon to;n ejn th/ ` siagovni). Here, Theodoret apparently tries to ac-

quit the leader of Israel of charges of infidelity to the Law by claiming that the cul-tic prescriptions were not binding; cf. his attempt to defend Gideon from thecharge of idolatry in Q. .



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

[ Oro" ejsti; paræ aujtoi'" polla;" ajlwvpeka" trev fon. kai;

tou'to hJ iJstoriva didavskei: h[ rxato, gavr fhsin, oJ aj morrai' 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' ej fou;d pollavki" eijrhvkamen, o{ti u{ fasma h\n

iJ eratikovn, 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 thequestion 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



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 im-

age 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

Question

. Theodoret’s figure of , men is much closer to that of the codex alexan-drinus, which speaks of , men and women, than to that of the vaticanus (

men and women; cf. note to Q. above), but his misogynistic comment aboutthe number of women seems wholly without textual basis; cf. his more favorableremarks on women in Q. above.

. In Jgs . the LXX fails to recognize a series of Hebrew toponyms and speaksof Amorites dwelling on “the mountain of sherds, where there are bears and fox-es,” 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 anoth-er demonstration of Antiochene precision, Theodoret recalls this easily over-looked narrative detail and applies it to the elucidation of the Samson saga.



leuitikh'" oujk h\n ou|to" fulh'" ajlla; th'" tou' ∆Efraiv >m. ejdivdaxe

de; kai; th;n aijtivan th'" paranomiva": ejn tai' " hJ mev rai", gavr

fhsin, ejkeivnai" oujk h\ n basileu;" ejn ∆Israhvl: ajnh; r e{kasto" to;

aj resto;n ejn ojfqalmoi' " aujtou' ejpoivei.d tosauvth" provxeno"blavbh" hJ ajnarciva.

Ta; eJxh'" pollh;n e[ cei ajmfibolivan: h\ n, gavr fhsi, paidav rion

ejk Bhqlee; m dhv mou ∆Iouvda ejk suggeneiva" ∆Iouvda, kai; aujto;" leuivth", kai; aujto;" parwv /kei 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'" iJ ereu'si kai; leuivtai" i[dion klh'ron oujk aj fwvrisen 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 iJ eratikhv. 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 ..md. Jos .mme. Jgs .mmf. Nm .–mmg. Jgs .–



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 thetribe 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 roy-

al 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

Question

. For previous discussion of the ephod, v. Q. above. As appears from thecomparison of the present question with Q. on Sm, Theodoret understandsboth the teraphim and the ephod to be woven garments used in securing oraclesfrom a god, the former associated with pagan deities, the latter with the God of Is-rael. 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 appearsin 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.



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"

prosev fere. pro;" de; touvtoi" kai; a[llhn ejtovlma paravbasin:iJ era'sqai ga;r tou;" leuivta" oJ novmo" ejkwvlue, toi'" de; iJ ereu'sin

ejkevleuse leitourgei'n.f toigarou'n kai; tou'ton parevbh to;n

novmon, iJ erateu'sai tolmhvsa". aj cavristo" 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 ÔRhcav b ; 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'

Ghrswv m, 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;" hJ mev ra" o{sa" h\ n oJ

oi\ ko" tou' Qeou' ejn Silwv m.d paranovmw" toigarou'n iJ eravteuon, ouj

movnon eijdwvloi" latreuvonte", ajlla; kai; iJ eratiko;n e[rgon


, , , B –24 , C, = mss.

a. Jgs .mmb. Jer mmc. Jgs .–mmd. Jgs .f. (LXX var.)mm



had fixed the tabernacle at Shiloh,d he conducted worship in a place

other than that sanctioned by God’s law. Second, he offered sacri-

fices 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 wasguilty 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 Ger-

shom, 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

Question

. As the legal traditions on this point are not univocal, the Levite could havecited 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 founderof 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 nameas Roôb (Rowb) and Raab (Raab).. In Jgs ., the MT reads “Jonathan the son of Gershom, son of Manasseh,”



tolmw'nte" plhrou'n: leuitai ga;r h\san, ouj c iJ erei'": movnon ga;r

tou' ∆Aarw;n to; gevno" iJ erateuv ein oJ despovth" Qeo;" dihgovreuse.e

Kai; nomivzw, dia; to; ajllov fulon ajgagevsqai gunai'ka to;nnomoqevthn,f tou;" ejk touvtou fuvnta" toi'" leuivtai"

suntacqh'nai, kai; ouj toi'" iJ ereu'si, prosevtaxen i{na mh; to;

iJ eratiko;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 iJ erevw" hjgavgeto qugatevra;i

Tiv dhv pote, zhvlw/ kinhqei;" oJ ∆Israh;l kai; th'" suggeneiva"

th;n eujsevbeian protimhvsa", hJtthvqh;a

() { Oti tai'" oJmoivai" paranomivai" ejkev crhnto, kai; ta;" me;n

tw'n a[llwn ajkolasiva" eJwvrwn, parewvrwn de; ta;" oijkeiva". tou'to

kai; oJ qei'o" ajpovstolo" e[ fh, ejn w| / ga; r krivnei" to;n e{teron,

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{ti su; ejkfeuvxh/ to; kri' ma tou' Qeou' ; h] tou' plouvtou th' " crhstovthto" aujtou' , kai; th' " ajnoch' ",

kai; th' " makroqumiva" katafronei' ", ajgnow' n o{ti 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



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 royallineage?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 oth-

er 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 per-form them yourself, will escape the judgment of God? Or do you

Question

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 abovethe 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, sonof 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-



Qeou' eij" metavnoiavn se a[gei; kata; de; th;n sklhrovthtav sou kai;

aj metanovhton kardivan, qhsaurivzei" seautw' / oj rgh;n ejn hJ mev ra/

oj rgh' ", kai; ajpokaluvyew", kai; dikaiokrisiva" tou' Qeou' , o}"

ajpodwvsei eJkavstw/ kata; ta; e[ rga aujtou' .c

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;" ∆Eleazav r, uiJou' ∆Aarw;n tou'

iJerevw", pareisthvkei ejnwvpion th'" kibwtou' ejn tai' " hJ mev rai"

ejkeivnai".i oJ de; ∆Eleaza;r eujqu;" meta; to;n ∆Ihsou'n tou' bivou to;

tevlo" ejdevxato, diedevxato de; th;n iJ erwsuvnhn 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 ouj c

wJ" e[tuce tavxai teleutai'a ta; prw'ta gegenhmevna. hjboulhvqh


||31

c. Rom .–mmd. Jgs .–mme. Jgs .mmf. Jgs .mmg. Jgs ., f.mmh. Jgs .–mmi. Jgs . (LXX var.)mm j. Jos .mm



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 judgmentof 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, aftertheir chastisement, they were not only possessed of righteous out-

rage 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 af-

ter 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

Question

jaminites in Gibeah. Only in the last sentence of his comment does he make men-tion, 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 thetribes that wished to exact punishment for the outrage; cf. note to the “Intro-duction to Theodoret’s Life and Works.”



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'najkolavstwn 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 parqevnwnaJrpavsai 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 ejpenov hsan.


k. Jgs f.mml. Jgs

, , , B –24 , C, = mss.

a. Jgs .; .–mmb. Jgs .f.mmc. Jgs .mmd. Jgs .



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 per-formed 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 be-

troth 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.

Question

. As in Q. , Theodoret shrewdly surveys the structure of the book. Like hismodern counterparts, he notes that chapters – constitute an appendix follow-ing the presentation of individual judges. These five chapters, though perhapsquite ancient, are now generally believed to owe their place to post-deuterono-mistic scholars. Though Theodoret believes this book to be the work of only oneauthor, it was probably assembled by many hands in several stages; v. M. O’Con-nor, p. .



QUAESTIONES IN RUTH

Tiv dhv pote to; kata; th;n ÔRou;q sunegrav fh 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 suggrav fwn, 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"

sunhv fqh tw' / basilei':

c

povrnh de; kai; hJ ÔRaa;b

d

ajlla; dia; pivstew"th'" swthriva" tetuv chke. kai; hJ Qavmar de; tauvth/ lampruvnetai:

ouj gavr, ajkolasiva" e{neka, tw' / khdesth' / kekoinwvnhken ajllæ,

oJrw'sa mh; boulovmenon aujth' / sunav yai 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

[Idoi 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{ti ou| eja;n 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 .–mmf. Gn .f.mm



ON RUTH

Why was the story of Ruth composed?1

() First, on account of the Lord Christ, who drew his bodily de-

scent from Ruth. Hence, when he was composing the genealogy,

St. Matthew passed over women such as Sarah, Rebekah, and theothers, 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 Bathshe-

ba 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 fa-ther-in-law to satisfy her lust, but, as she realized he would not mar-

ry 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 ac-

cepted 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. Accord-

ing 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 peo-

ple, 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 afragment from, a commentary of the third-century Greek author Hippolytus of Rome; cf. CPG #.. Thus, Guinot’s remark (note , p. ), “En dehors de



ajpoqavnh/", ajpoqanou' mai, kai; ejkei' tafhvsomai. tavde poihvsai moi

Kuv rio" kai; tavde prosqeivh, o{ti qavnato" diastelei' ajna; mevson

ej mou' kai; sou' .g kai; tau'ta ei[rhke, pollavki" uJpo; th'"

khdestriva" paraklhqei'sa pro;" tou;" gegennhkovta" ejpanelqei'n: ajpostravfhte . . ., ga;r e[ fh, qugatev re" mou: kai;

i{na tiv poreuvesqe metæ ej mou' ; mh; e[ti moi uiJoi; ejn th' / koiliva/ mou

kai; e[sontai uJ mi' n eij" a[ndra" ; ajpostravfhte, dh; qugatev re" mou,

o{ti geghv raka 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' sin ; h] aujtoi' "

katasceqhvsesqe tou' mh; genevsqai ajndriv; mh; dhv, qugatev re" mou, o{ti ejpikravnqh moi uJpe; r uJ ma' ", o{ti ejxh' lqen ejn ej moi; 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.

() [Edei 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 i Jstoriva pa'san prosenegkei'n wj fevleian 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



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 daugh-

ters, because I am too old to be married, and as I said, I have no in-

tention 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 hus-

band 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 Imight 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 christo-

logical 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 conti-

nence of the young wives, and their affection for their mother-in-

law, especially Ruth’s, who, moved by a pious heart and the remem-

brance of her partner, honored even more than her parents an

Question

Théodoret et de ses Quaest., aucun autre Père ne semble avoir commenté le livrede Ruth,” is not quite accurate. Theodoret, who reads the OT as preparatory to theNew, 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 Bathshe-ba figure in the genealogy because, in terms of Israelite law, they would all seem insome way problematic: sinners, gentiles, or both. According to B. Viviano (on.–), modern commentators on Matthew would focus rather on the “extraordi-nary 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



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" ej yucagwvghse: mh; poreuqh' /", ga;r e[ fh, quvgater, ejn ajgrw' / eJtev rw/

sullevxai.......ajllæ w|de kollhvqhti meta; tw' n korasivwn mou.i

keleuvsa" de; aujth' / kai; sunesqiv ein 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 patev ra sou, kai; th;n

mhtev ra sou, kai; th;n gh' n th' " genevsewv" sou, kai; ejporeuvqh" pro;" lao;n o}n oujk h[ /dei" ej cqe;" kai; trivth". ajpotivsai soi Kuv rio"

th;n ej rgasivan sou, kai; gevnoito oJ misqov" sou plhv rh" para;

Kurivou Qeou' ∆Israhvl, pro;" o}n h\ lqe" pepoiqevnai uJpo; ta;"

ptev ruga" aujtou' .k kai; tetuv chken 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 euj ergevthn tai'" eujlogivai" hjmeiv yato:

e[ fh gavr, ei[h oJ ejpignouv" se eujloghmevno",n o{ti ej covrtase yuch;n

kenh;n kaqw;" ejpoiv hse meqæ ou| ejpoiv hsen: 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 .mm j. Ru .mmk. Ru .f.mml. Ru .mmm. Ru .mmn. Ru .mmo. Ru .



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 biddingher 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 afull reward from the Lord, when she became ancestress of the bless-

ing of the nations. Boaz not only shared his food with her, but him-

self 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 grate-

fully 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

Question

Scriptures: in addition to its christological bearing, the account is morally edify-ing. Together these constitute a fair summary of his understanding of the rele-vance to Christian readers of the Octateuch and the OT in general.



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

hJ mi' n oJ ajnhv r, ejk tw' n ajgcisteuovntwn hJ mi' 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 uJpav rcontav moi.e touvtwn ajkouvsasa tw'n

lovgwn, hJ Noemi;n uJpotivqetai aujth' / para; tou;" povda"

kaqeudh'sai tou' Boovz, ouj c i{na th;n w{ran ajpodw'tai: toujnantivon

ga;r dhloi' ta; th'" eijshghvsew" rJ hvmata: 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{ti 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 plouvsio".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 ej foivthsa", ouj


, , , B, C, = mss.

a. Ru ., mmb. Ru .mmc. Ru .–mmd. Dt .f.mme. Ru .mmf. Ru .mmg. Ru .–mmh. Ru .mm



There are those who find fault with Naomi and Ruth: with theformer, 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 re-

lated to us; he is one of our next-of-kin,”b she recalled his close at-

tentionc 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 mother-

in-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, de-

ferred 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

Question

. Guinot wonders (p. ) which fault-finders Theodoret has in mind: thosedetractors 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 thecanonicity of this book, Theodoret may have wished to demonstrate its ethical val-ue as a way of justifying its use in the Church.



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;

dunav mew" ei\ suv, kai; o{ti ajlhqw' " ajgcisteu;" ejgwv eij mi.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; dhvsoi 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 ej fuvlaxe, 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 rJ hvmata. ouj ga;r

prwvtou" aujtw' / tou;" peri; tou' gavmou prosenhvnoce lovgou" ajlla;

peri; th'" tw'n ajgrw'n kthvsew" dielev cqh.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.

{ Oti dev, ouj c hJdonh' / douleuvwn, hjnevsceto gh'mai dhloi' aujtou'

kai; ta; ajxievpaina rJ hvmata: ei\ pe, gavr fhsi, Boo;z toi' "


i. Ru .f.mm j. Ru .f.mmk. Ru .–mml. Ru .f.mmm. Ru .mmn. Ru .mmo. Ru .–mm



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 secondtime: “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 under-

take 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 mar-

riage 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 owner-

ship of the property.l Next, when the other gladly accepted the con-

tract,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 proper-

ty to marry his wife as well and preserve the memory of the depart-

ed by raising children.n When, to avoid the marriage, the other manrejected 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-

Question



presbutev roi" kai; panti; tw' / law' /, mav rture" uJ mei' " shv meron o{ti

kevkthmai pavnta ta; tou' ∆Abimevlec kai; pavnta o{sa uJpav rcei 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 ej mautw' / eij" gunai' katou' 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 Kuv rio" th;n gunai' kav sou, th;n

eijsporeuomevnhn eij" to;n oi\ kovn sou, wJ" ÔRach;l kai;....... Leivan, ai}

wj /kodov mhsan aj mfovterai to;n oi\ kon ∆Israhvl, kai; poihvsai duvnamin

ejn ∆Efraqav: kai; e[stai o[noma ejn Bhqlee; m para; pa` sin

ajnqrwvpoi~ ajoivdimon. kai; gevnoito oJ oi\ kov" sou wJ" .......oi\ ko"

Fav re", o}n e[teke Qama; r tw' / ∆Iouvda/, kai; ejk tou' spev rmatov" sou

dwv /h soi Kuv rio" 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 /kodov mhsan aj mfovterai to;n oi\ kon ∆Israhvl.r to; de;

poihvsai duvnamin ejn ∆Efraqav: kai; e[stai o[noma ejn Bhqlee; m para;

pa' sin ajnqrwvpoi" ajoivdimon to;n swthv rion proqespivzei tovkon, diæ

o}n gevgonen hJ Bhqlee; m pa` sin ajnqrwvpoi~ ajoivdimo~. th'" de;


ll. f. kai; e[stai o[noma ejn Bhqlee; m para; pa` sin ajnqrwvpoi~ ajoivdimon , : kai; e[stai o[noma ejn Bhqlee; m para; pa` sin 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}ngevgonen hJ Bhqlee;m pasin ajnqrwvpoi~ ajoivdimo~ c 1, : to;de.......ajoivdimon to;n swthvrion proqespivzei tovkon, diæ o}n gevgonen hJBhqlee;m ajoivdimo~ pasin ajnqrwvpoi~ : to; de;.......ajoivdimon to;n swthvrionproqespivzei tovkon, diæ o}n gevgonen hJ Bhqlee;m ajoivdimo~ para; pasinajnqrwvpoi~ , Sir. Sch. : to; de;.......ajoivdimon F.M.

p. Ru .f.mmq. Ru .f. (LXX var.)mmr. Ru .mmmmmm



ure. As Scripture says, “Boaz declared to the elders and all the peo-

ple, ‘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 obliv-

ion 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 Bethle-

hem 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 fa-

mous among all people,” foretells the saving birth by which Bethle-

hem became famous among all people.2 They mentioned Tamar be-

Question

. Omitting the final clause, “foretells the saving birth by which Bethlehem be-came famous among all people” (to;n swthvrion.......ajnqrwvpoi~), Fernández Mar-cos 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 therewill be in Bethlehem a name famous among all people’” (to; de;.......ajoivdimon); v.the critical note.



Qama;r ejmnhmovneusan, ejpeidh; kajkeivnh, ajllov fulo" 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; brev fo" aiJ gunai'ke"

prosenegkou'sai th' / Noemivn, e[ fasan, eujloghto;" Kuv rio", o}" ouj

katevlusev soi shv meron to;n ajgcisteuvonta.......kalevsai to; o[nomav

sou ejn ∆Israhvl. kai; e[stai.......eij" ejpistrevfonta yuchvn.u tou'to

dev, kata; me;n to; prov ceiron nov hma, 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



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. Presentingthis 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

Question

. According to A. Laffey (on .–), the concluding genealogy is generally re-garded as a later addition. Theodoret, who is, of course, oblivious to this sourcecritical issue, looks precisely to these verses for the deeper christological meaning(ajlhvqeia) of the book, which both justifies its position within Scripture andmakes it a fitting conclusion to the Octateuch. Perhaps surprisingly, he has madeno typological use of the figure of Boaz, the next-of-kin and redeemer; cf. Laffey’sremarks 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 allother 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 orfootnote. 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 singleexplanatory note) is listed only once. If any of these citations is a direct quotation, thenumber 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 paraphrasesof the same verse(s). Verses cited in the critical and explanatory notes are listed sepa-rately 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 sub-section of Q. on Gn, and referred to in the second explanatory note on this ques-

tion. The abbreviation c. n. indicates a critical, rather than an explanatory, note.) The abbreviation (Q.) indicates that the citation occurs in the query introduc-

ing the question. This notation is reserved for the longer questions in which the an-swers have been subdivided. Only in these do the actual queries fall outside a num-bered 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’sLife and Works”) and the second by J.F.P. (“Introduction to the Greek Text”), andeach has its own series of footnotes, an asterisk marks references to the pages andnotes 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



.: 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. 66.: 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.




.: 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. 66.–: Q. in Gen. 6

6.–6: Q. in Gen. 6 n.

6.f.: Q. in Gen. 66.6: 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, 6n.

.–: 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. 66.: 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. ,

n.

.: 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.

.–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. ,

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. 66.–: Q. in Gen.

6.: Q. in Num.

: Q. in Gen. n.

.f.: Q. in Gen.


n.




.–: 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 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.




.: 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.


.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. ;




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 ej moi;).: 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. .66.f.: Q. in Leu.

6.: Q. in Leu. , n.

6.: Q. in Leu.

6.6–: Q. in Leu. .66.: Q. in Leu. 6.: Q. in Leu.




.–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.


.–: 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. .




.–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.


.–: 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.




. (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. ( filikwn): 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.





.–: 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. .


.f.: Q. in Deut. .

.–6: Q. in Deut. ..: Q. in Deut. .

.–: Q. in Deut. .

.: Q. in Deut. .


(hJ mw` n .......uJ ma` ~ ).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.


.–6: Q. in Deut. ,

n.

.–: Q. in Deut. .


.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.




.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.

. (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. n. , (Q.), .

.–: Q. in Deut. .


.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




.: Q. in Ios. .

.: Q. in Ios. .

.: Q. in Ios.

. (LXX var.): Q. in Ios. ,

c. n. (perivteme ).–: 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.




.: 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. .




.: 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. 66.: 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 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.




.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.




Amos.: Q. in Gen. .f.: Q. in Leu.

n.

.f. (LXX var.): Q. in Leu.

Micah.–: Q. in Ex. c. n.

Habakkuk .: Q. in Num. .,

n.

Zechariah.: Q. in Num.

n.

.: Q. in Ex. 6 n.

.: Q. in Ex. .

6.: Q. in Num. , n. ,

.: Q. in Leu. n.

Malachi. (LXX var.): Q. in

Num. ,


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. .



.: 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 Iud.

6.: Q. in Deut. ; Q. in Ios. pf.

.f.: Q. in Leu.

.: Q. in Gen. .

.: Q. in Gen. ..: Q. in Gen. .


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.




.: 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. 66: 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 refer-ence 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 explanato-ry notes on the questions. References to the text and footnotes of R.C. Hill’s “Intro-

duction 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 subsectionsof questions on the one hand and those of the critical and explanatory notes on theother, we have adopted the following conventions. References to noncontiguous ex-planatory 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 toQ. on Ex, then to notes one, two, four and five on the translation of Q. , andthen 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, whichmay be further divided. Capital letters set off the lemmata and those first subheadingsthat are themselves subdivided or followed by cross-references. The first and subse-quent subheadings are arranged by a variety of criteria: alphabetical, chronological,logical. In the effort to facilitate reference we have had to sacrifice complete consisten-cy of presentation.

In cross-references, a colon divides a main-, from a sub-, heading, and a semicolonitems listed under separate lemmata. Thus, under “Animals / Irrational Beasts,” thecross-references “Ritual Purity and Impurity: clean vs. unclean animals; Sacrifice:Animal Sacrifices” direct the reader to one subheading below the lemma “Ritual Pu-rity and Impurity” and to another under “Sacrifice.”

Aaron: Q. in Gen.

Aaron and Miriam rebel againstMoses: 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. .



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.


; 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 In-terpretation, Patristic (Method /Themes)

Akkadian: Q. in Ex. n. ; Q. in Leu.

n.

Akribeia (ajkrivbeia): v. Biblical Interpre-tation, 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. GiantsAnastasius 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 theTrinity: 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); SalvationAnimals / 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; Sacri-fice: Animal Sacrifices

Anthropos (a[nqrwpo~): Q. in Gen. n.

Antichrist: Q. in Gen. ; v. Dan, Tribeof

Antioch: Intro. pp. xix, xxii, lii; v. Bible(Hebrew Scriptures): Ancient Transla-tions: Greek (Septuagint): Antiochenerecension; Biblical Interpretation: Pa-tristic (Schools of Interpretation)

Apollinaris: Q. in Num. .; v. Heretics,

ChristianApollo: 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 (thearchangel); 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 DeitiesAstrology: 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 DeitiesBabylon / Babylonians: Q. in Gen. ; Q.

in Leu. , .; Q. in Num. n. ; Q. in Deut. ., n. ; Q. in Ios. .; v. Tow-er 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. SacramentsBarak: 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 Ben- jaminites 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 (Vul-

gate): 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. Hexa-pla

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); Sym-machus; Theodotion

Biblical Interpretation, Modern:Source Theory:

deuteronomistic historian: In-tro. 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, Reso-lution of:

Children will / will not suf-fer 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 Ha-

zor: Q. in Iud.

Judahite was / was not alevite: 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 andFestivals: Passover; Gilgal; Ju-bilee; Manna; Noah; Sabbath;Segor

Historicity of Old Testament Nar-rative: 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 (iJstoriograv fo~): 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 Interpreta-tion:

letter of Scripture: Q. in

General Index



Biblical Interpretation, Patristic(Method / Themes): (cont.)

Inspiration of Scripture: (cont.)Intro. p. li, n.

Literal vs. Spiritual Interpreta-tion: (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 meaningof 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: In-tro. 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: In-tro. 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 .

s ynkatabasis (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. insubstantialshadow

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 execution-

ers: Q. in Num. type of Christ’s passion:

Q. in Leu. .; Q. in Num.

type of Christ’s twonatures: 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 Uni-

verse: Q. in Gen.

General Index



type of heretics and oppo-nents 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 circumci-sion: Q. in Ios.

Biblical Interpretation, Patristic (Schoolsof 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. Sabbathof Adam and Eve: v. Adamof Noah: v. Noahof Abraham: v. Abrahamof Isaac: v. Isaacof Laban: v. Labanof Jacob: v. Jacobof Tamar: v. Tamarof Hebrew midwives: Q. in

Ex.

of Moses: v. Mosesof Israel (covenant ceremony

in the plains of Moab):v. Covenants: God’sCovenants with Mankind:with Israel

of Israel (covenant ceremony atShechem): v. Covenants:God’s Covenants withMankind: with Israel

of Boaz: v. Boazof 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. NoahMelchizedek blesses Abraham:

v. Melchizedek

Isaac blesses Jacob: v. IsaacJacob appropriates Esau’s bless-

ing: v. JacobJacob blesses and curses his

sons: v. JacobJacob blesses Ephraim and

Manasseh: v. Jacoblevitical blessing: v. Levites

God’s Curses:of the serpent: v. Serpent (of

Gn )of Cain: v. Cainof 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 Covenantswith Mankind: with Israel

of Israel (covenant ceremony at Shechem): v. Covenants:God’s Covenants withMankind: with Israel

of the woman guilty of adul-tery: Q. in Num.

of the rebuilder of Jericho: v.Jericho

Human Curses:Jacob’s curse: v. Rebekahof 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; HumanBeing; Biblical Interpretation,Patristic (Method / Themes): Ty-pology: 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. .


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; PaganDeities

Cherubim: v. AngelsChrist:

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 Interpreta-tion, Patristic (Method /Themes): Synkatabasis (sugkatavbasi~); Salvation:Through Christ

Christian Authors, Ancient and Medieval:v. Anastasius Sinaita; Apollinaris;Arethas of Caesarea; Arius / Arians; Au-gustine; Basil of Caesarea; Chrysostom,John; Clement of Alexandria; Cyril of

Alexandria; Didymus the Blind;Diodore of Tarsus; Ebed Jesu; Eu-nomius; Eusebius of Ancyra; Eusebiusof Caesarea; Eusebius of Emesa; Eu-stathius of Antioch; Eutyches; Gregory of Nazianzus; Gregory of Nyssa; Hip-polytus; Jerome; Langton, Stephen; LeoI (bishop of Rome); Lucian of Antioch;Marcion / Marcionites; Nestorius /Nestorians; Origen; Photius; Tertullian;

Theodore of Mopsuestia; TheodoretChristianity, Ancient:

Anthropology: v. Body / Flesh, Hu-

man; Fall, The; Free Will; Grace;Human Being; Image of God;Soul

Ecclesiology: v. Catechism / Cate-

chumenate; Church; Councils,Church; Heresy; Heretics, Chris-tian; Priest / Priesthood: Chris-tian; Sacraments

Eschatology: v. Antichrist; Escha-tology; Heaven; Hell

Ethical Teaching: v. Almsgiving;Marriage: marital strife, secondmarriage; Sacrifice: Kinds of Sac-rifice: holocaust: spiritual holo-

caust; Sexuality; Sin; Ten Com-mandments; Virtue

Scripture and Scriptural Exegesis:v. Bible (Hebrew Scriptures): An-cient Translations; Biblical Inter-pretation, Patristic (Method /Themes); Biblical Interpretation,Patristic (Schools of Interpreta-tion)

Soteriology: v. Jesus; Christ; Salva-

tion: Through Christ; VirginMary, 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 andImpurity

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 rapedConstantine I: Q. in Iud.

Constantine II: Q. in Iud.

Constantinople: Intro. pp. xix, xxiiCornelius (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 Eph-

esus; Trent, Council of Courage (Fortitude): v. Virtue: Cardinal

VirtuesCovenants: Q. in Deut. , n. , .; Q.

in Ios. , .; Q. in Iud. .

Abraham’s covenant with Abi-melech: Q. in Deut.

God’s Covenants with Mankind:with Noah: Q. in Ex.

with Abraham: v. Abraham: re-

ceives covenantwith Isaac: v. Isaac: covenant

with God

with Jacob: v. Jacob: covenantwith God

with Israel:at Mt. Horeb: Q. in Deut.

., n. , , n. in the plains of Moab: In-

tro. pp. xxxviiif.; Q. in Deut. ., f., n. , , n. , f.

at Shechem: Q. in Ios. .,, n.

with the priests of Israel (thecovenant of salt): Q. in Num.., n.

with the Jews (i.e., the oldcovenant, the Mosaic Law):Q. in Gen. ; Q. in Ios. pf.

Curses: v. Blessings and CursesCyril 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 Pas-sion of Christ: Q. in Gen. ; Q.in Leu. .

Davidic kingdom: Q. in Num. n.; Q. in Deut. .

Day of Atonement: v. Feasts and Festi-vals

Deborah: Q. in Iud. Song of Deborah: Intro. p. xxiv;

Q. in Iud. nn. and

General Index



Decalogue: v. Ten CommandmentsDelphi: Q. in Gen. .; Q. in Deut. .; v.

PhoebusDemiurge: 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 ademon: 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 Timeof 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 EdenEdom / 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 Is-

raelites: 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. (kreofagein)

Etymology: v. Biblical Interpretation,Patristic (Method / Themes): Etymo-logical 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/ jkodomhsqai); 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, ChristianEve: 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 VirtuesFall, 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: An-imal SacrificesPentecost: 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 Covenantswith Mankind; Dietary Laws;Feasts and Festivals; FirstFruits, Offering of; Image /Idol; Jubilee; Kingship, Is-raelite; Law of Moses; Lep-

rosy; Liturgy; Marriage;Oaths / Swearing; Oracles;Prayer; Priest / Priesthood;Ritual Purity and Impurity;Sabbath; Sacrifice; Sexuality;Sin; Sinai, Mt.; Tabernacle;Tattoo; Temple; Ten Com-mandments; Tetragramma-ton; 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. As-

trology; Blessings and Curs-es; Christ; Covenants; Exile,Babylonian; Exodus, The;Fall, The; Free Will; Grace; Is-rael, Nation of / Israelite; Jor-dan, River; Luck; Manna; Or-acles; Red Sea, Crossing of;Salvation; Typology; Wan-dering of Israel / Forty Yearsin 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 / Is-raelite: 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 (iJstoriograv fo~); 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: In-tro. 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; Eu-nomius; Eutyches; Gnostics;Manicheans; Marcion / Marcionites;Nestorius / Nestorians; SimonMagus

Herod (Agrippa): Q. in Deut. .

Herodotus: Q. on Leu. n.

Hexapla: Intro. pp. xxiiif., nn. , , ;v. Bible (Hebew Scriptures): Ancient

Translations: Greek (Septuagint); Ori-gen

Hippolytus: Q. in Gen. n. ; Q. in Ruth n.

Historia (iJstoriva) / Historiographos (iJstoriograv fo~): v. Biblical Inter-pretation, Patristic (Method /Themes): Historicity of Old TestamentNarrative

Hittites: Q. in Ios. ; Q. in Iud. .

Hobab: v. JethroHoly 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 SpiritHomer / Homeric Poems: Intro.

p. xxxiii, n. Homeritae: Q. in Num. .

Hope: v. Virtue: Theological VirtuesHoreb, 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: pros-titution

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; DevilIsaac: Q. in Gen. , , n. , ,

Sacrifice of Isaac: v. Abraham: test-ed 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. JacobIsrael, 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; King-ship, Israelite; Law of Moses;Liturgy: Jewish; Marriage: levi-rate 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 / JewishIssachar, 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 theblessing 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 gen-tiles: 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. JerusalemJehoiada (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: In-

tro. 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 / Ma-terialistic / 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 Godhardhearted / 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, JohnJonathan (the levite): v. Levites: levite

who absconded with the DanitesJordan, 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 Scrip-tures): 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 His-tory: Lawgiver, Guide of History;Virtue: Cardinal Virtues

Kaiwan: v. Rephan; Pagan DeitiesKingship, 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): Typolo-gy; Blessings and Curses: God’s Bless-ings, 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. MarriageLevites: 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 theDanites: 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 Histo-ry: Guide of History; Virtue: Theologi-cal Virtues

Lucian of Antioch: Intro. pp. xxii–iv, nn.

and ; v. Bible (Hebrew Scriptures):Ancient Translations: Greek (Septu-agint): 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 Em-pire

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 typeof 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. Mosesmarriage 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, TheMasoretes / the Masoretic Text: v. Bible

(Hebrew Scriptures)Matthew: Q. in Gen. ; Q. in Num. n.

; Q. in Ruth ., n.

Medicine: v. Science, AncientMelchizedek: 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. AaronMoab / 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 Covenantswith Mankind: with Israel

Moloch: v. Ammon / Ammonites; PaganDeities

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 prom-ised 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, AncientNazirite: v. VowsNebuchadnezzar: 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: In-tro. p. xliii; Q. in Gen. ;Q. in Deut.

of eleven tribes of Israel toeach 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. HexaplaOsroënians: 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 FestivalsPenuel: 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: In-tro. 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. PhiloIudaeus; 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. Del-phi; Pagan Deities

Physiology: v. Science, AncientPlato: 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. Sac-rifice: 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 Mosesand 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 VirtuesPythagoras: 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 Institu-tions of

Rephan: Q. in Leu. , n. ; v. PaganDeities

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 concu-bine: Q. in Gen. , .; Q. in Deut. ., .

has good intentions towardJoseph: Q. in Gen. f.; Q. in Deut. .,

Reuben, Tribe of: Q. in Num. , n. ;Q. in Deut. ., .

Reuel: v. JethroRhetorical 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

interpretationSacrifice:

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 SacrificesSchools of Biblical Interpretation: v. Bib-

lical Interpretation, Patristic (Schoolsof 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 Transla-tions: 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 Septu-agint): v. Bible (Hebrew Scriptures):

Ancient Translations: Greek (Septu-agint)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: Car-dinal Virtues: temperance

incest: Q. in Gen. ; Q. in Leu. ;Q. in Ruth .

kidneys, symbolic of sexual pleas-ure: 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. Rahabprostitution, 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 Covenantswith 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, ChristianSin: 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. BiblicalInterpretation, Patristic (Method /Themes)

Sodom and Gomorrah: Q. in Gen. .;Q. in Ios.

Solomon: Q. in Ex. ; Q. in Leu. .

Sophists: Intro. p. xxxiiiSoul: 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 DescriptionsSource Criticism: v. Biblical Interpreta-

tion, Modern; Biblical Interpretation,Patristic (Method / Themes)

Stephen: Q. in Deut. .

Stoics: Intro. p. xxxiii; Q. in Gen.

Suda: Q. in Gen. c. n. (kreofagein)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. Bibli-cal 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 Festi-vals

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 VirtuesTemple: 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 evalua-tion of predecessors in: Intro.p. xxix, n. ; Q. in Gen. n.

Theodoret’s pastoral concernsin: Intro. pp. xx, xxixf., xliv,n. ; Q. in Gen. n. ; Q. in Leu. n.

Theodoret’s reliance on divineinspiration 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 theopha-nies: 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, Jacobat 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; Is-sachar, Tribe of; Joseph, Tribe of; Ju-dah, Tribe of; Levites; Manasseh, Tribeof; 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 Festi-vals

Typology: v. Biblical Interpretation, Pa-tristic (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: conti-nence

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. Cir-cumcision

Israel lacking in: Q. in Ex., ; Q. in Dt. .

in Christ: Q. in Deut. .

necessary for salvation: In-tro. 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 / expecta-

tion 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 Chris-tians: 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) Septu-agint: Lucianic Recension (Vulgate),Latin (Vulgate)

Wandering of Israel / Forty Years in theWilderness: 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. .

General Index





INDEX OF MODERN AUTHORS

We define as “modern” those scholars active since the invention of the printingpress. Figures of the earlier period are identified first by the Latin, and then by thevernacular, version of their names. We have tried to catch all those places where anauthor’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, thereader may find additional references to the same or another work by that scholar. Inreferences to the critical notes, we have extracted all names except those of J.F.P. andthe editors routinely cited: Sirmond, Schulze, and Fernández Marcos and Sáenz-Badillos. 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.(kreofagein)

Asulanus (Asola, Giovanni Francescod’): Intro. pp. lviif.*, lxii*, n. *

Azéma, Y.: Intro. 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.

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.

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. ,



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): In-tro. 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.

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. –*, *

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.

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.




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[krontou` oujranou), . c. n.; Q. in Deut.

. c. n. (aujtoi; . . . hjxivwsan)Puteanus, Iacobus (Puys, Jacques du):

Intro. p. lix*

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.

Ternant, P.: Intro. n.

Trible, P.: Intro. 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 ej moi;),

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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L I B R A R Y O F E A R L Y C H R I S T I A N I T Y

from the following donors is gratefully acknowledged

The Annenberg Foundation

Ave Maria School of Law

Christopher A. Beeley

The Gladys Krieble Delmas Foundation

Mr. and Mrs. Peter Flanigan/New York Community Trust

Herrick Jackson and Polly Jackson/The Connemara Fund

Rev. Richard T. Lawrence

The National Endowment for the Humanities

Mr. and Mrs. Michael Novak

Dr. and Mrs. Paul S. Russell

Mark Ryland

Sacred Heart School of Theology

The Cynthia L. and William E. Simon Foundation

The Strake Foundation

Michael J. Aquilina Jr.

Rev. William R. Deutsch

Rev Gerard H Ettlinger S J

Henry Ciemniecki Lang, Ph.D.

Johan Leemans

Rev Joseph T Lienhard S J

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