Sophia Scriptura

On Providence (ten orations) 10.11–10.15

Theodoret of Cyrus · On Providence (ten orations) · probably ca. 435 (before 451) · Cyrrhus · 5 passages

Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 10

10.11PG 83

ἀντὶ θεοειδοῦς- θηριώδης ἐγένετο. ᾿Αλλ᾽ οὐ περιεῖδεν αὐτὴν ὁ Δημιουργὸς τὰς τῶν θηρίων περικειμένην μορφὰς, ἀλλ᾽ ἐνεούργησεν αὐτὴν, καὶ εἰς τὴν προτέραν εὐπρέπειαν ἐπανήγαγε, καὶ τὴν παλαιὰν ἀποδέδωκεν εὐμορφίαν, καὶ υἱοὺς τοὺς οὐδὲ δουλεύειν -ἀξίους ἀπέφηνεν. ᾿Αλλὰ γὰρ εἰσί τινες μηδὲν ἐργαξόμενοι,. κατὰ τὸν μακάριον Παῦλον, ἀλλὰ περιεργαζόμενοι, καὶ πολυπραγμονοῦντες ἃ μὴ θέμις, καὶ τῆς θείας σοφίας τὴν ἄδυσσον τοῖς οἰκείοις λογισμοῖς μετρῆσαι φιλονεικοῦντες, καὶ φάσκοντες Τίνος χάρνν ταῦτα οὐκ ἐξ ἀρχῆς ᾧκονόμησεν ὁ Θεὸς, ἀλλὰ μετὰ πολλὰς ἐτῶν χιλιάδας; Ὅτι μὲν τὸ τὰ τοιαῦτα πολυπραγμονεῖν, λίαν ἐστὶ θρασὺ καὶ τολμηρὸν, καὶ. μανίας ἁπάσης ἐπέκεινα, αὐτοὶ φαΐεν ἂν οἱ τὰ τοιαῦτα διερευνώμενοι. Ἵνα: δὲ δείξωμεν, οὐκ ἐκ μεταμελείας ταῦτα. τὸν Θεὸν οἰκονομήσαντα, ἀλλ᾽ ἄνωθεν. καὶ ἐξ ἀρχῆς οὕτω ταῦτα διαταξάμενον, φέρε, τὴν θείαν Γραφὴν εἰς μέσον παραγάγωμεν, καὶ ἀκούσωμεν πρῶτον αὐτοῦ τοῦ Δεσπότου Χριστοῦ, ἐν τοῖς Εὐαγγελίοις λέγοντος" ε Δεῦτε, οἱ εὐλογημένοι τοῦ Ηατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ χαταθολῆς κόσμου. » Εἰ δὲ πρὸ χαταδολῇς κόσμου τοῖς ἀποστόλοις, καὶ τοῖς δι' ἐχείνων πεπιστευκόσι; τὴν βασιλείαν ηὐτρέπισεν, εὔδηλον ὡς ἄνωθεν μὲν καῦτα βούλεται ὁ Θεὸς, καὶ οὐ νῦν μὲν ἄλλα, νῦν δὲ ἕτερα" οἰκονομεῖ δὲ ἐν ἐκάστῳ χαιρῷ τὰ πρόσφορα, καὶ τῇ δυνάμει τῶν ἀνθρώπων τὰς διδασκαλίας μετρεῖ, Τούτου χάριν τῷ ᾿Αδὰμ, οἷον ἀρτιγενεῖ τὸς γὰρ ἣν ἐκείνῳ πᾶς νόμος περὶ μοιχείας, καὶ φόνον, καὶ ψευδομαρτυρίας, καὶ ἀδικίας διηγορευμένος. Τίνα. γὰρ. ἂν ἐμοίχευσε, μιᾶς οὔσης τηνι- »ἀδε γυναικάς; Τίνα δὲ ἂν ἐφόνευσεν, οὐκ ὄντος Κατὰ τίνος δ᾽ ἂν ψευδομαρτυρίαν ὕφηνεν, ἣ ἀδικίαν ἐτεκτήνατο; Διὰ τοῦτο μόγον λαμόάνει τὸν. περὶ τοῦ φυτοῦ νόμον, νηπιώδῃ τινὰ, καὶ βρέφεσιν ἀρτιτόχοις ἁρμόττοντα. Πάλιν δὲ τῆς φύσεως αὐξηθείσης, μετὰ πολλῶν ἐτῶν ἀριθμὸν, τῷ Νῶε περὶ βρωμάτων νομοθετεῖ, καὶ παρακελεύεται πάντων ἀφθόνως μεταλαμθάνειν χρεῶν, τῶν καθαρῶν δηλαδὴ (καὶ γὰρ τούτων αὐτὸν τὴν διαφορὰν ἐξεπαίδευσε), μόνου δὲ ἀπαγορεύει τοῦ αἴματος τὴν μετάληψιν. Ἐκεῖθεν μετὰ χρόνου πολλοῦ περίοδον, καλεῖ μὲν τὸν ᾿Αὐραὰμ,, καὶ κελεύει τὴν πατρῴαν καταλιπεῖν οἰκίαν, ἄγει δὲ αὐτὸν εἰς τὴν πάλαι μὲν Χαναναίων, νῦν δὲ Παλαιστινῶν προσαγορευομένην χώραν, καὶ δίδωσιν αὐτῷ τὴν τῆς περιτομῆς ἔντολῆν, ἵν᾿ ἔχῃ τὸ ἐκ τούτου γένος σημεῖον τῆς εὐσεβείας, τῶν περιττῶν τὴν ἀφαίρεσιν. Τοῦ δὲ λιμοῦ τὴν ἀνάγκην ἐπαγαγὼν, πανταχόσε παράγει κήρυκα «ἧς εὐσεδείας, καὶ Αἰγυπτίοις καὶ Παλαιστινοῖς ἀποφαίνων τὸν οἰκεῖον θεράποντα. Καὶ συγχωρεῖ μὲν ἁρπαγῆναι παρὰ τῶν Βαρδάρων τὴν τοῦδε ὁμόζυγα, ἁρπαχθείσης δὲ ὑπερήσπισε, καὶ τοὺς ἀρπάσαντας ἐμαστίγωσε, καὶ τοὺς θηρευτὰς τῆς γυναικὸς γενομένους μεταλαμδάνειν τῆς θήρας οὐκ εἴασεν, ἀλλ᾽ ἐντὸς τῶν δικτύων ἔχοντες ὧν ἤγρευσαν οὐκ ἀπήλασαν" αὐτοὶ δὲ καὶ ἐμάνθανον διὰ τῆς πείρας τὴν τοῦ ξένου φιλοθεῖαν᾽ καὶ μετεπέμποντο τὸν ξένον, τὸν ἐπήλυδα, τὸν ὀθνεῖον, οἱ τῶν ἐθνῶν ἐχείνων βασιλεύοντες, καὶ ἱκέται τοῦ ξένου ἐγένοντο. Ὁ δὲ πρόφασιν λαμδάνων, προσέφερε τοῖς ἀγνοοῦσι τὰ τῆς εὐσεδείας παιδεύματα, καὶ ἣ ἀδικία τῆς εὐσεδείας τὴν ὁδὸν ἀνεῴγνυ, καὶ ἡ παράνομο;ξ πλεονεξία πρόξενος θεογνωσίας ἐγίγνετο. Οὕτω τὰ κατὰ τὸν Ἰσαὰκ καὶ Ἰαχὼδ φχονόμησεν. Ὁ μὲν γὰρ, τὸν ᾿Αδιμελὲχ γέτησεν, ὁ δὲ τῷ Λάδαν τὸν ὄντα Θεὸν ὑπέδειξε, καὶ Β τῶν οὐκ ὄντων μὲν, δοκούντων δὲ, τὴν ἀσθένειαν ἢλεγξεν. Οὕτω τὰ κατὰ τὸν Ἰωσὴφ ᾧκονόμησε. Καὶ δοῦλον γενέσθαι πρότερον συγχωρήσας, διὰ δουλείας καὶ συ-

anti theoeidous- thēriōdēs egeneto. ᾿All᾽ ou perieiden autēn ho Dēmiourgos tas tōn thēriōn perikeimenēn morphas, all᾽ eneourgēsen autēn, kai eis tēn proteran euprepeian epanēgage, kai tēn palaian apodedōken eumorphian, kai huious tous oude douleuein -axious apephēnen. ᾿Alla gar eisi tines mēden ergaxomenoi,. kata ton makarion Paulon, alla periergazomenoi, kai polypragmonountes ha mē themis, kai tēs theias sophias tēn adysson tois oikeiois logismois metrēsai philoneikountes, kai phaskontes Tinos charnn tauta ouk ex archēs hǭkonomēsen ho Theos, alla meta pollas etōn chiliadas? Hoti men to ta toiauta polypragmonein, lian esti thrasy kai tolmēron, kai. manias hapasēs epekeina, autoi phaïen an hoi ta toiauta diereunōmenoi. Hina: de deixōmen, ouk ek metameleias tauta. ton Theon oikonomēsanta, all᾽ anōthen. kai ex archēs houtō tauta diataxamenon, phere, tēn theian Graphēn eis meson paragagōmen, kai akousōmen prōton autou tou Despotou Christou, en tois Euangeliois legontos" e Deute, hoi eulogēmenoi tou Ēatros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro chatatholēs kosmou. » Ei de pro chatadolę̄s kosmou tois apostolois, kai tois di' echeinōn pepisteukosi? tēn basileian ēutrepisen, eudēlon hōs anōthen men kauta bouletai ho Theos, kai ou nyn men alla, nyn de hetera" oikonomei de en ekastǭ chairǭ ta prosphora, kai tę̄ dynamei tōn anthrōpōn tas didaskalias metrei, Toutou charin tǭ ᾿Adam, hoion artigenei tos gar hēn ekeinǭ pas nomos peri moicheias, kai phonon, kai pseudomartyrias, kai adikias diēgoreumenos. Tina. gar. an emoicheuse, mias ousēs tēni- »ade gynaikas? Tina de an ephoneusen, ouk ontos Kata tinos d᾽ an pseudomartyrian hyphēnen, hē adikian etektēnato? Dia touto mogon lamoanei ton. peri tou phytou nomon, nēpiōdę̄ tina, kai brephesin artitochois harmottonta. Palin de tēs physeōs auxētheisēs, meta pollōn etōn arithmon, tǭ Nōe peri brōmatōn nomothetei, kai parakeleuetai pantōn aphthonōs metalamthanein chreōn, tōn katharōn dēladē (kai gar toutōn auton tēn diaphoran exepaideuse), monou de apagoreuei tou aimatos tēn metalēpsin. Ekeithen meta chronou pollou periodon, kalei men ton ᾿Auraam,, kai keleuei tēn patrǭan katalipein oikian, agei de auton eis tēn palai men Chananaiōn, nyn de Palaistinōn prosagoreuomenēn chōran, kai didōsin autǭ tēn tēs peritomēs entolēn, hin᾿ echę̄ to ek toutou genos sēmeion tēs eusebeias, tōn perittōn tēn aphairesin. Tou de limou tēn anankēn epagagōn, pantachose paragei kēryka «hēs eusedeias, kai Aigyptiois kai Palaistinois apophainōn ton oikeion theraponta. Kai synchōrei men harpagēnai para tōn Bardarōn tēn toude homozyga, harpachtheisēs de hyperēspise, kai tous arpasantas emastigōse, kai tous thēreutas tēs gynaikos genomenous metalamdanein tēs thēras ouk eiasen, all᾽ entos tōn diktyōn echontes hōn ēgreusan ouk apēlasan" autoi de kai emanthanon dia tēs peiras tēn tou xenou philotheian᾽ kai metepemponto ton xenon, ton epēlyda, ton othneion, hoi tōn ethnōn echeinōn basileuontes, kai hiketai tou xenou egenonto. Ho de prophasin lamdanōn, prosephere tois agnoousi ta tēs eusedeias paideumata, kai hē adikia tēs eusedeias tēn hodon aneǭgny, kai hē paranomo?x pleonexia proxenos theognōsias egigneto. Houtō ta kata ton Isaak kai Iachōd phchonomēsen. Ho men gar, ton ᾿Adimelech getēsen, ho de tǭ Ladan ton onta Theon hypedeixe, kai B tōn ouk ontōn men, dokountōn de, tēn astheneian ēlenxen. Houtō ta kata ton Iōsēph hǭkonomēse. Kai doulon genesthai proteron synchōrēsas, dia douleias kai sy-

instead of godlike became beastlike. But the Creator did not overlook it clothed in the forms of wild beasts, but renewed it, brought it back to its former comeliness, restored its ancient beauty, and made those not even worthy to be slaves sons. But there are some who, as the blessed Paul says, do no work but are busybodies, prying into what is not lawful, striving to measure the abyss of divine wisdom by their own reasonings, and saying: "Why did God not arrange these things from the beginning, but after many thousands of years?" That prying into such things is very bold and daring and beyond all madness, those who search into them would themselves say. But to show that God arranged these things not out of a change of mind, but ordained them so from above and from the beginning, come, let us bring forward the divine Scripture, and hear first the Master Christ himself saying in the Gospels: "Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world." If he prepared the kingdom before the foundation of the world for the apostles and those who believed through them, it is plain that God has willed these things from above, and not now one thing and now another; but he arranges at each time what is fitting and measures his teachings by the capacity of human beings. For this reason, to Adam, as one newly born, … for … to him every law about adultery, murder, false witness, and injustice … For whom could he have committed adultery with, when there was then one woman? Whom could he have murdered, when there was no …? Against whom could he have woven false witness or contrived injustice? That is why he receives only the law about the tree, a childish one, fit for newborn infants. Again, when nature had grown, after a great number of years, he gives Noah a law about foods, and bids him partake freely of all meats, the clean ones of course (for he had taught him the difference between these), and forbids only the eating of blood. Then, after a long period of time, he calls Abraham, bids him leave his ancestral house, leads him into the land once called the Canaanites' and now Palestine, and gives him the commandment of circumcision, so that the race from him might have as a sign of piety the removal of what is superfluous. And bringing on the necessity of famine, he leads him everywhere as a herald of piety, showing his own servant to the Egyptians and the Palestinians. He allowed his wife to be seized by the barbarians, but when she was seized he defended her, scourged those who seized her, and did not let those who had become hunters of the woman enjoy their catch; but having in their nets what they had caught, they could not drive it off; and they themselves learned by experience the stranger's love of God, and the kings of those nations sent for the stranger, the newcomer, the foreigner, and became suppliants of the stranger. And he, taking the occasion, offered the teachings of piety to those who did not know them; and injustice opened the road of piety, and lawless greed became the cause of the knowledge of God. So too he arranged the affairs of Isaac and Jacob. For the one … Abimelech, and the other showed Laban the God who is, and convicted the weakness of those who are not but seem to be. So too he arranged the affairs of Joseph. And having first allowed him to become a slave, through slavery, slander,

Textual problem in this passage: see the notes.

Gal 4:7 (echo, low confidence) · 2 Thess 3:11 (allusion, high confidence) · Matt 25:34 (quotation, high confidence) · Gen 2:17 (allusion, high confidence) · Gen 9:3 (allusion, high confidence) · Gen 9:4 (allusion, high confidence) · Gen 12:1 (allusion, high confidence) · Gen 17:10 (allusion, high confidence) · Gen 12:10 (allusion, high confidence) · Gen 12:17 (allusion, high confidence) · Gen 20:2 (allusion, high confidence) · Gen 26:28 (allusion, medium confidence) · Gen 31:30 (allusion, medium confidence)

Notes and citation

Summary: God restored his image, corrupted by sin, in Christ; to those who ask why so late, Theodoret answers that God planned salvation before the world and teaches each age what it can bear: Adam one law, Noah the food law, Abraham circumcision, with Abraham, Isaac, and Jacob as heralds of piety to the nations.

  • Quotations and allusions: 2 Thess 3:11 (busybodies); Matt 25:34; Gen 2:16-17 (the tree); Gen 9:3-4 (Noah's food law; Gen 7:2 for clean animals); Gen 12:1; 17:10-11 (circumcision); Gen 12:10-20; 20:1-18 (Sarah taken); Gen 26:6-11, 26-31 (Isaac and Abimelech); Gen 31 (Jacob and Laban's gods).
  • "Made … sons": adoption, compare Gal 4:5-7.
  • Lines are lost in the OCR in "to Adam, as one newly born, … for … to him every law" (evidently "he gave few laws; for what need had he of …"), in "when there was no …" (probably "other man"), and in "the one … Abimelech" (probably "benefited"); marked … and not supplied. Leaked footnotes and debris from Migne's Latin column are removed.

Notes on the original text

  • Digital text corrected (column letter inside the word εὐσεβείας; debris from Migne's Latin column; debris from Migne's Latin column read as Greek; debris from Migne's Latin column read as Greek; part of a word is lost with it; leaked footnote and debris; leaked footnote inside the word συγχωρεῖ; leaked footnotes and debris from Migne's Latin column inside the word ψευδομαρτυρίαν): ἀρ κτ “ΠΡ Ἴ (πῃ) εἶχ, τ. οἷκ. ἰνά. οἰκείαν εἰχοναᾶ. νυν → ; παι ὅδ, 56 ἐπα 1008 του 8. ἀραὶ, αὶ [25 οϑὶ, οἱ ἀἰνὶ δ αὖὶ βοα ΛΠ] ποῖαι ταὶ "7..» δὲ τὸἀο- (οἱᾶ ἰακ ἂς δάιυ]οῦῖο, ἀδ οὐάδ, ἀδ6. (180. [65{}Ππηοηΐο, οἱ ἀδ [οπΐηᾶ ἢ (πο πὶ → ; ϊεἷς. χοἰ ηθη, 4085 ἀδὲ, πὶ ΔὈΙΔιοπ πὶ το αἰ ἰοπάδπ5 οὐ] ογοα!. Εἰ δ’ ρον (ἰ αυϊάσπη Ταρὶ ἃ τη, 11]. ΧΙ, 15 5664.: χχ, 11. ὁ}. (πῃ ἄν. Ὦς5. δά. τ τὰς --- μορφάς. Ἑάϊῖ. Ραι15. τὴν --- μορφην. 81 ἀρχῆς οίαν → ρίαν; εὖσε- Ὁ δείας → εὐσεβείας; συγδ (οη. ᾿χ, ὅ. 89 χωρεῖ → συγχωρεῖ; Α βάγθατὶ8 1105 → ; οἱ ἐπ Θ᾽ πο Υ οα ᾳφυοᾳῖια αι δὶς → .

Topics: Christology

Cite (SBL): Theodoret, Prov. 10.11 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

10.12PG 83

χοφαντίας καὶ δεσμῶν τῆς Αἰγύπτου αὐτῷ τὰς ἡνίας ἐνεχείρισε. Καὶ πρῶτον μὲν ἕνα Θεὸν τῷ οἰνοχόῳ κηρύττει᾽ εἶτα τῷ βασιλεῖ τὴν αὐτὴν ταύτην διδασκαλίαν προσφέρει. Ἐκεῖθεν τοὺς οἴακας δεξάμενος, ἅπαν σοφῶς ἰθύνει τὸ σκάφος. Οὕτω τὸν Ἰσραὴλ αὐξηθέντα, τῆς Αἰγυπτιακῇς ἀπαλλάξαι δουλείας ἐθελήσας, μετὰ πολλῶν καὶ μεγάλων ἀπαλλάττει θαυμάτων, τὸ ἐπίσημὸν αὐτῶν ἐντεῦθεν μηχανῴμενος. Τῶν γὰρ ἐθνῶν ἁπάντων τοῦτο τὸ ἔθνος θεογνωσίας ἐχειροτόνε: διδάσκαλον. Καὶ καθάπερ εἰς τοῦδε τοῦ ἔθνους ἐπιμέλειαν, νῦν μὲ) ἐξελέξατο τὸν Μωῦσῆν, νῦν δὲ τὸν Ἰησοῦν, καὶ πάλιν τὸν Σαμονὴλ, ἄλλοτε δὲ ἄλλον τῶν προφητῶν, καὶ δι᾽ ἑνὸς ἀνθρώπου φιλοσοφίαν ἁσχοῦντος, ἅπαντας εὐηργέτει τοὺς ὁμοφύλους" οὕτω δι᾽ ἑνὸς ἔθνους τοῦ Ἰσραὴλ, πάντα τὰ ἔθνη τὰ τὴν αὐτὴν ἔχοντα φύσιν, εἰς τὴν τῆς εὐσεθείας κοινωνίαν ἐκάλει. Καὶ ὅτι ταῦτα οὕτως ἔχει, μαρτυρεῖ μὲν Ῥαὰδ ἡ πόρνη, ἀλλόφυλος μὲν οὖσα καὶ πόρνη, ἀρχεσθεῖσα δὲ μόνῃ τῇ φήμη, καὶ διὰ ταύτης τὴν εὐὖσέδειαν δεξαμένη, καὶ τοὺς μὲν οἰκείους προεμένῃ, τοῖς δὲ ἀλλοτρίοις ἑαυτὴν ἐγχειρίσασα. ε Ἠκούσαμεν γὰρ, φησὶν, οἷα ἐποίησε Κύριος ὁ Θεὸς ὑμῶν τοῖς Αἰγυπτίοις, καὶ ἔπεσεν ὁ φόθος ὑμῶν ἐφ᾽ ἡμᾶς.» Διὰ τοῦτο συνθήκας πρὸς τοὺς κατασκόπους ποιεῖται, καὶ ὄρκῳ ταύτας βεδαιοῖζ. Μαρτυροῦσι δὲ καὶ ᾿Αλλόφυλοι, δείσαντες τῆς χιδωτοῦ τὴν παρουσίαν, καὶ πρὸς ἀλλήλους εἰρηκότες" « Οὗτος ὁ Θεὸς, ὁ πατάξας τὴν Αἴγυπτον" οὐαὶ ἡμῖν, ἀλλόφυλοι.» Τούτου χάριν ὁ Θεὸς παραδίδωσι μὲν τοῖς ᾿Αλλοφύλοις τὴν χιδωτὸν, τὴν τοῦ λαοῦ πορανομίαν ἐλέγχων" οὐ γὰρ ἔδει τὸν νόμον ποιήσασθαι πρόμαχον τοὺς προφανῶς παραθεθδηχότας τὸν γόμον᾽ παραδοθείσης δὲ φυλάττει τὸ σέθας, διδάσκων τοὺς ᾿Αλλοφύλους, ὡς οὐ Θεὸν ἐνίχησαν, ἀλλὰ ἀνθρώπων παρανομίαν. Διὰ τοῦτο τὸν Δαγὼν, τὸν ὑπ᾽ ἐκείνων ὡς Θεὸν προσκυνούμενον (εἴδωλον δὲ ἦν’ τοῦτο ἄφωνον καὶ ἀναίσθητον) πεσεῖν πρὸ τῆς χιθωτοῦ, καὶ τὸ τῶν προσκυνούντων ἐπιδεῖξαι σχῇμα παρασκευάζει, ἵνα μάθωσιν οἱ ᾿Αλλόφυλοι τὸ διάφορον. Οἱ δὲ πάλιν μὲν ἀνοήτως ἀνορθοῦσι, πάλιν δὲ ὁρῶσι καταπεπτωκότα καὶ προσκυνοῦντα. Εἶτα πολλὴν ἄγοντες ἀδελτηρίαν, καὶ τὸ διάφορον ὁρᾷν οὐκ ἐθέλοντες, τῇ πείρᾳ σωφρονεῖν ἐδιδάχθησαν, καὶ παιδευθέντες ἀνένηψαν, καὶ τῆς ἀγνοίας τὴν μέθην ἑξέθαλον, καὶ πέμπουσιν ὡς ἔδει τὴν κιδωτὸν τοῖς οἰκείοις θεραπευταῖς, καὶ ἀναθήμασι τετιμηχότες τὰς παιδείας κηρύττουσι, καὶ τοὺς ὑποδεχομένους αὐτὴν διδάσκουσι τῆς ἐπανόδου τὸν τρόπον. Τοῦτο καὶ ἐπὶ τοῦ Βαλτάσαρ πεποίηκεν ὁ Θεός. ᾿Ἐπειδὴ γὰρ εἰς πολλὴν ἀσέδειαν ἐξωχείλαντα τὸν λαὸν, ἔπεμψεν εἰς Βαδυλῶνα, καὶ τὰ ἱερὰ σχεύη λάφυρα τῶν πολεμίων ἐγένετο, ὁ μὲν Ναδουχοδονόσορ, ἅτε δὴ θεῖα, τῆς κοινῆς αὑτὰ πόῤῥω πεποίηκε χρήσεως, εἰς δὲ τοὺς νεὼς τῶν νομιζομένων ὑπ᾽ αὐτῶν θεῶν εἰσχεχόμιχεν. Ὁ δὲ ἐχείνου παῖς, Βαλτάσαρ φημὶ, ταῖς πατρῴαις οὐ παιδευθεὶς συμφοραῖς, οὐδὲ σκοπήσας ὁποίας ἔκεῖνος δίκας τῆς.

chophantias kai desmōn tēs Aigyptou autǭ tas hēnias enecheirise. Kai prōton men hena Theon tǭ oinochoǭ kēryttei᾽ eita tǭ basilei tēn autēn tautēn didaskalian prospherei. Ekeithen tous oiakas dexamenos, hapan sophōs ithynei to skaphos. Houtō ton Israēl auxēthenta, tēs Aigyptiakę̄s apallaxai douleias ethelēsas, meta pollōn kai megalōn apallattei thaumatōn, to episēmon autōn enteuthen mēchanǭmenos. Tōn gar ethnōn hapantōn touto to ethnos theognōsias echeirotone: didaskalon. Kai kathaper eis toude tou ethnous epimeleian, nyn me) exelexato ton Mōysēn, nyn de ton Iēsoun, kai palin ton Samonēl, allote de allon tōn prophētōn, kai di᾽ henos anthrōpou philosophian haschountos, hapantas euērgetei tous homophylous" houtō di᾽ henos ethnous tou Israēl, panta ta ethnē ta tēn autēn echonta physin, eis tēn tēs eusetheias koinōnian ekalei. Kai hoti tauta houtōs echei, martyrei men Rhaad hē pornē, allophylos men ousa kai pornē, archestheisa de monę̄ tę̄ phēmē, kai dia tautēs tēn euysedeian dexamenē, kai tous men oikeious proemenę̄, tois de allotriois heautēn encheirisasa. e Ēkousamen gar, phēsin, hoia epoiēse Kyrios ho Theos hymōn tois Aigyptiois, kai epesen ho phothos hymōn eph᾽ hēmas.» Dia touto synthēkas pros tous kataskopous poieitai, kai orkǭ tautas bedaioiz. Martyrousi de kai ᾿Allophyloi, deisantes tēs chidōtou tēn parousian, kai pros allēlous eirēkotes" « Houtos ho Theos, ho pataxas tēn Aigypton" ouai hēmin, allophyloi.» Toutou charin ho Theos paradidōsi men tois ᾿Allophylois tēn chidōton, tēn tou laou poranomian elenchōn" ou gar edei ton nomon poiēsasthai promachon tous prophanōs parathethdēchotas ton gomon᾽ paradotheisēs de phylattei to sethas, didaskōn tous ᾿Allophylous, hōs ou Theon enichēsan, alla anthrōpōn paranomian. Dia touto ton Dagōn, ton hyp᾽ ekeinōn hōs Theon proskynoumenon (eidōlon de ēn’ touto aphōnon kai anaisthēton) pesein pro tēs chithōtou, kai to tōn proskynountōn epideixai schę̄ma paraskeuazei, hina mathōsin hoi ᾿Allophyloi to diaphoron. Hoi de palin men anoētōs anorthousi, palin de horōsi katapeptōkota kai proskynounta. Eita pollēn agontes adeltērian, kai to diaphoron horąn ouk ethelontes, tę̄ peirą sōphronein edidachthēsan, kai paideuthentes anenēpsan, kai tēs agnoias tēn methēn hexethalon, kai pempousin hōs edei tēn kidōton tois oikeiois therapeutais, kai anathēmasi tetimēchotes tas paideias kēryttousi, kai tous hypodechomenous autēn didaskousi tēs epanodou ton tropon. Touto kai epi tou Baltasar pepoiēken ho Theos. ᾿Epeidē gar eis pollēn asedeian exōcheilanta ton laon, epempsen eis Badylōna, kai ta hiera scheuē laphyra tōn polemiōn egeneto, ho men Nadouchodonosor, hate dē theia, tēs koinēs hauta porrhō pepoiēke chrēseōs, eis de tous neōs tōn nomizomenōn hyp᾽ autōn theōn eischechomichen. Ho de echeinou pais, Baltasar phēmi, tais patrǭais ou paideutheis symphorais, oude skopēsas hopoias ekeinos dikas tēs.

and bonds he put the reins of Egypt into his hands. And first he proclaims one God to the cupbearer, then brings the same teaching to the king. Then, receiving the tillers, he steers the whole ship wisely. So too, wishing to free Israel, grown numerous, from Egyptian slavery, he frees them with many great wonders, contriving their distinction by this means. For he appointed this nation teacher of the knowledge of God to all the nations. And just as for the care of this nation he chose now Moses, now Joshua, again Samuel, at other times another of the prophets, and through one man practising philosophy benefited all his kinsmen, so through one nation, Israel, he called all the nations that have the same nature into fellowship in piety. And that this is so, Rahab the harlot bears witness, a foreigner and a harlot, who was satisfied with the report alone, received piety through it, gave up her own people, and entrusted herself to strangers. "For we have heard," she says, "what the Lord your God did to the Egyptians, and the fear of you has fallen on us." Therefore she makes a covenant with the spies and confirms it by oath. The Philistines too bear witness, fearing the presence of the ark and saying to one another: "This is the God who struck Egypt; woe to us, Philistines." For this reason God hands the ark over to the Philistines, convicting the people's lawlessness; for those who had openly transgressed the law ought not to make the law their champion; but when it was handed over he guards its reverence, teaching the Philistines that they had defeated not God but the lawlessness of men. That is why he makes Dagon, worshipped by them as a god (but it was an idol, dumb and senseless), fall before the ark and display the posture of worshippers, so that the Philistines might learn the difference. And they foolishly set him up again, and again see him fallen and worshipping. Then, showing great folly and unwilling to see the difference, they were taught by experience to be sensible, and disciplined, they sobered up, threw off the drunkenness of ignorance, sent the ark, as was right, to its own servants, proclaimed their chastisements by honoring it with offerings, and taught those who received it the manner of its return. God did this in the case of Belshazzar too. For when he sent the people, who had run aground into great impiety, to Babylon, and the sacred vessels became the spoils of the enemy, Nebuchadnezzar, since they were divine, kept them far from common use and brought them into the temples of those regarded by them as gods. But his son, Belshazzar I mean, not taught by his father's misfortunes, nor considering what penalties he had paid for

Gen 41:16 (allusion, medium confidence) · Exod 12:31 (allusion, medium confidence) · Josh 2:9 (quotation, high confidence) · Josh 2:10 (quotation, high confidence) · Josh 2:12 (allusion, high confidence) · 1 Sam 4:7 (quotation, high confidence) · 1 Sam 4:8 (quotation, high confidence) · 1 Sam 5:3 (allusion, high confidence) · 1 Sam 5:4 (allusion, high confidence) · 1 Sam 6:3 (allusion, high confidence) · Dan 1:2 (allusion, high confidence) · Dan 5:2 (allusion, high confidence)

Notes and citation

Summary: God made Joseph a teacher of the one God in Egypt and chose Israel to teach all nations: Rahab believed at the report of the exodus, and the Philistines learned the difference between God and Dagon when the ark was among them; so too with Belshazzar.

  • Allusions and quotations: Gen 40-41 (Joseph); Exod 7-14; Josh 2:9-12 (quoted 2:9-10); 1 Sam 4:7-8 (quoted, LXX); 1 Sam 5:1-5 (Dagon); 1 Sam 6 (the ark returned with offerings); Dan 1:2; 5:1-4 (Belshazzar and the temple vessels).
  • Theodoret, following Dan 5:2, calls Belshazzar Nebuchadnezzar's son.
  • Leaked footnotes and debris from Migne's Latin column are removed. The part ends in mid-sentence.

Notes on the original text

  • Digital text corrected (debris from Migne's Latin column; debris from Migne's Latin column inside the word σκεύη; debris from Migne's Latin column inside the word Ἀλλόφυλοι; debris from Migne's Latin column read as Greek; leaked footnotes): ηἱ- Ροὺ πὶ θοῦ ποί!- (ἰδ τηλρίβίγα οϑβοῖ, ἀο] οὶ. Εἰ αυοριμαἀιηοάσῃῃ τἀ ὁα- 4υς5, οἰδὶ16 σα πᾶ 65561 οἱ το Γι Γὶχ, 8014 (8161 οἱ ἀοοϑί. « λοι, → λοι, ; ἢ) φοπιίδῃῃ {ἰπηοπίο68, οἱ → ; ΔΊ Βοος. τν, 8. “61 Ὦσρ. ν, ὅ μϑὴ ἐγ. 1014. ἐγένετο. Οἱ 5664. ἴοι Υἰ} ἡ → ; δὰοὐ]- Το 4 → ; [σοὶ βἰ πη] 66 ἃ Ποὶ ἢ 5118εἰ με ογργοίδίιβ οϑί, οἵ ἃ ποδὶϑ ἀοδὰ Θ᾽ Δ ρ 5108 68, εἴ ἴῃ Οἱ δι δὴν [τ σ → σ.

Cite (SBL): Theodoret, Prov. 10.12 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

10.13PG 83

ἀλαζογείας ἐξέτισε, καὶ ταῦτα ὡς ἐνόμισε τὰ θεῖα σχεύη τετιμηχὼς, φέρει μὲν εἰς μέσον τὰ ἅπαξ ἀφιερωθέντα Θεῷ, πίνει δὲ ἀπὸ τούτων ὁ ἀλιτήριος, προσφέρει δὲ καὶ τοῖς συμπόταις τὰ ἄψαυστα. ᾿Αλλὰ ψῆφος, καὶ χεὶρ ἀφανοῦς τινὸς ἐνέγραφε τῷ τοίχῳ’ τοῦ Θεοῦ τὴν ἀπόφασιν. Καὶ ὁ μὲν ἀπορίᾳ κατείχετο, οὔτε ἀναγινώσκειν οὔτε γινώσχειν δυνάμενος τῶν γεγραμμένων τὴν δύναμιν. Ἡ δὲ μήτηρ τὸν πολλάκις τῷ πατρὶ τοιαύτας ἀπορίας διαλύσαντα ἦγεν εἰς μέσον τὸν Δανιήλ. Ὁ δὲ ἀνεγίνωσκέ τε καὶ ἡρμήνευε, καὶ τῆς τιμωρίας τὴν αἰτίαν ἐδίδασκε, λέγων, ὡς Ἡμεῖς δίκας ἁμαρτημάτων τίνοντες δορυάλωτοι γεγενήμεθα" καὶ ταῦτα δὲ τὰ σχεύη, ἅτε δὴ παρ᾽ ἡμῶν ἀνατεθέντα, τῷ ἐξανδραποδίσαντι παρἐδωκεν ὁ Θεὸς, διδάσκων ἡμᾶς, ὡς οὐ δεόμενος τούτων θνόντων ἠνείχετο. ᾿Αλλὰ μέχρι μὲν ηὐσεθοῦμεν, ἐδέχετο ταῦτα παρ᾽ ἡμῶν προσφερόμενα, θεραπεύειν ἡμᾶς ἐθέλων" ἡνίκα δὲ εἰς ἀσέθειαν δῶρα. ᾿Λλλὰ ταῦτα μὲν οὕτω πὼς ὁ σὸς πατὴρ παιδευθεὶς, ἐτίμησεν ὡς ἐνόμισεν, ἀνθρωπείας μὲν αὖτὰ χρείας πόῤῥω πεποιηκὼς, τοῖς δὲ νομιζομένοις. ἀναθεὶς θεοῖς. Σὺ δὲ οὐδὲ τὴν ὑπ᾽ ἐχείνου γεγενημέγὴν λογισάμενος τιμὴν, εἰς τὸ τῆς ἀλαζονείας ἐξἐπεσας βάραθρον, καὶ τοῖς ἱεροῖς ἐνετρύφας μασι. Τούτου χάριν ὁ τούτων διδάσκει Δεσπότης οἷον τῆς ἀλαζονείας τὸ τέλος, οὐ τῶν ἁψύχων κηδόμενος, ἀλλὰ τῶν ἀνθρώπων προμηθούμενος, καὶ διὰ τῆς σῆς τιμωρίας πολλοῖς ἀνθρώποις εὐταξίας ὑπόθεσιν προτιθείς. Ταῦτα ὁ μὲν ἔλεγεν, ὁ δὲ νύκτωρ: τὴν τιμωρίαν ἐδέχετο. λθρει τοιγαροῦν, ὅπως ἁπάντων ἀνθρώπων ἁπάντων. ἀεὶ προὐύνδησε τῶν ὅλων ὁ Ποιητὴς, καὶ οὐ μόνον τῶν ἐξ ᾿Αθραὰμ. χκαταγόντων τὸ γένος, ἀλλὰ πάντων τῶν ἐξ ᾿Αδάμ’ καὶ διὰ τοῦ ἑνὸς ἔθνους, ἅπαντα ἐποδήγει πρὸς θεογνωσίαν τὰ ἔθνη. Καὶ οὐ μόνον ἡνίχα ηὐσέδει, τὴν διὰ τούτων διδασκαλίαν πᾶσιν ἀνθρώποις προσέφερε, ἀλλὰ καὶ ὅτε τῆς παραδὸρ ἐκεῖνον, τὸν ἀλαζόνα, τὸν τύραννον, τὸν τὴν εἰκόνα τὴν χρυσῆν ἀνορθώσαντα, τὸν προσκυνῇσαι ταύτην πάντας χελεύσαντα, τὸν εἰπόντα" ε« Ἐπἄνω τῶν ἄστρων θήσω τὸν θρόνον μου, καὶ ἐπάνω τῶν νεφελῶν ἀναθήσομαι, καὶ ἔσομαι ὅμοιος τῷ “ὙΨίστῳ, καὶ καταλήψομαι τῇ χειρὶ τὴν οἰχουμέ- ὙῊ ὅλην ὡς νεοσσιὰν, καὶ ὡς καταλελειμμένα ὠλ ἀρῶ" ν οὐ δι᾽ ἀγγέλων ὁ τῶν ὅλων Θεὸς ἐπαΐ- 'δευσε σωφρονεῖν, ἀλλὰ διὰ τῶν ὑπ᾽ αὐτοὺ δορυ- Β αλῴτων γεγενημένων. Ὡς γὰρ εἶδεν ἐκεῖνος τὰ τρία μειράκια, τὴν μὲν βασιλικὴν νομοθεσίαν μὴ τελέσαντα, τῆς ὃὲ φοδερᾶς ἐκείνης πυρᾶς ὡς ἀθυρμάτῶν χαταφρονήσαντα, καὶ ἐπὶ τῶν ἀνθράκων ἐχείνων ὡς ἐπὶ ῥόδων βαδίζοντα, καὶ τοὺς τοιαύτῃ φλογὶ ται μὲν τὸ θαῦμα, καταπλήττεται ὃὲ τὸν τοῦ θαύματος ποιητὴν, κελεύει δὲ πᾶσι τὸν τούτων Θεὸν προσκυνεῖν, καὶ ὕψιστον αὐτὸν ὀνομάζει, καὶ τῶν ἀπάντων Θεὸν καὶ βασιλέα καλεῖ. Οὕτω τὸν ᾿Ασσύριον ἑκεῖνον κατ᾽ αὐτοῦ λυττήσαντα, καὶ τοῖς φανιχοῖς ἐκείνοις χρησάμενον ῥήμασιν" «ε Ὅτι οὐ μὴ ῥύσηται ὑμᾶς Κύριος ὁ Θεὸς ἐκ χειρός μον, καὶ ποῦ εἰσὶν οἱ θεοὶ τῶν ἐθνῶν :; » τὴν οἱἰχείᾳν ἀσθένειαν ἐξεπαίδευσε, καὶ μόνον φυγεῖν χατηνάγκασε, τὰς πολλὰς ἐκείνας χιλιάδας, ἐφ᾽ αἷς ἐφρόνει μεγάλα, ἐν βραχείᾳ καιροῦ ῥοπῇ δι᾽ ἑνὸς ἀγγέλον παραπέμψας θανάτῳ. Οὕτω τὸν ᾿Ιωνᾶν Νινενῖταις μετανοίας ἀπέστειλε κήρυκα͵, καὶ τὸ κελευσθὲν ποιεῖν οὐ βουλόμενον, ἀλλὰ φυγεῖν ἀνοήτως ἐπιχειρήπαντα, δεσμεῖ μὲν τοῖς κύμασι, καθάπερ δέ τινι δεσμωτηρίῳ, παραδίδωσι τῷ χῆτει. Τὸ ὃὲ ἄλογογ ἀπήγαγε τὸν λογικὸν, ἔνθα χηρύττειγ ἐτάχθη. ᾿Ἔἔπειδὴ δὲ ἔμελλε τὸ μέγα τῆς οἰκονομίας ἐπιτελεῖσθαι μυστήριον, καὶ τὸ διὰ τῆς θείας ἑνανθρωπήσεως εἰς πᾶσαν τὴν οἰκουμένην χατασπείρεσθαι χήρνγμα, τηνικαῦτα λοιπὸν τοῦτο τὸ ἔθνος, ὃ ἐπ᾽ εὐεργεσίᾳ τῶν ἐθνῶν ἁπάντων ἐξ ἀρχῆς ἐξελέξατο, εἰς πᾶσαν χατέσπειρε τὴν οἰκουμένην, ἵν᾽ ἐθίσωσιν ἅπαντες ἀκούειν οὗ τῇ πολυθέῳ κατεχόμενοι πλάνῃ, ὡς εἷς ἐστι Θεὸς, οὐρανοῦ καὶ γῆς ποιητῆς, καὶ ῥᾷον τὸ κήρυγμα ἐντεῦθεν τοῖς θείοις ἀποστόλοις γένηται. ἸΑλλ᾽ ἴσως ἄν τις εἴποι, ὡς οὐ μόνον οὐ συνήργησαν Ἰουδαῖοι τῇ περὶ τοῦ Χριστοῦ διδασκαλίᾳ, ἀλλὰ καὶ λίαν ἀντἐπραξαν, καὶ τοῖς ἐξ ἐθνῷν πείθεσθαι βουλομένοις ἐμποδὼν ἐγένοντο. ᾿Αλλ᾽ εἴ τις ἀχριδῶς ἀυ-τὰ

alazogeias exetise, kai tauta hōs enomise ta theia scheuē tetimēchōs, pherei men eis meson ta hapax aphierōthenta Theǭ, pinei de apo toutōn ho alitērios, prospherei de kai tois sympotais ta apsausta. ᾿Alla psēphos, kai cheir aphanous tinos enegraphe tǭ toichǭ’ tou Theou tēn apophasin. Kai ho men aporią kateicheto, oute anaginōskein oute ginōschein dynamenos tōn gegrammenōn tēn dynamin. Hē de mētēr ton pollakis tǭ patri toiautas aporias dialysanta ēgen eis meson ton Daniēl. Ho de aneginōske te kai hērmēneue, kai tēs timōrias tēn aitian edidaske, legōn, hōs Hēmeis dikas hamartēmatōn tinontes doryalōtoi gegenēmetha" kai tauta de ta scheuē, hate dē par᾽ hēmōn anatethenta, tǭ exandrapodisanti paredōken ho Theos, didaskōn hēmas, hōs ou deomenos toutōn thnontōn ēneicheto. ᾿Alla mechri men ēusethoumen, edecheto tauta par᾽ hēmōn prospheromena, therapeuein hēmas ethelōn" hēnika de eis asetheian dōra. ᾿Llla tauta men houtō pōs ho sos patēr paideutheis, etimēsen hōs enomisen, anthrōpeias men auta chreias porrhō pepoiēkōs, tois de nomizomenois. anatheis theois. Sy de oude tēn hyp᾽ echeinou gegenēmegēn logisamenos timēn, eis to tēs alazoneias exepesas barathron, kai tois hierois enetryphas masi. Toutou charin ho toutōn didaskei Despotēs hoion tēs alazoneias to telos, ou tōn hapsychōn kēdomenos, alla tōn anthrōpōn promēthoumenos, kai dia tēs sēs timōrias pollois anthrōpois eutaxias hypothesin protitheis. Tauta ho men elegen, ho de nyktōr: tēn timōrian edecheto. lthrei toigaroun, hopōs hapantōn anthrōpōn hapantōn. aei prouyndēse tōn holōn ho Poiētēs, kai ou monon tōn ex ᾿Athraam. chkatagontōn to genos, alla pantōn tōn ex ᾿Adam’ kai dia tou henos ethnous, hapanta epodēgei pros theognōsian ta ethnē. Kai ou monon hēnicha ēusedei, tēn dia toutōn didaskalian pasin anthrōpois prosephere, alla kai hote tēs parador ekeinon, ton alazona, ton tyrannon, ton tēn eikona tēn chrysēn anorthōsanta, ton proskynę̄sai tautēn pantas cheleusanta, ton eiponta" e« Epanō tōn astrōn thēsō ton thronon mou, kai epanō tōn nephelōn anathēsomai, kai esomai homoios tǭ “HyPsistǭ, kai katalēpsomai tę̄ cheiri tēn oichoume- HyĒ holēn hōs neossian, kai hōs kataleleimmena ōl arō" n ou di᾽ angelōn ho tōn holōn Theos epaï- 'deuse sōphronein, alla dia tōn hyp᾽ autou dory- B alǭtōn gegenēmenōn. Hōs gar eiden ekeinos ta tria meirakia, tēn men basilikēn nomothesian mē telesanta, tēs hoe phoderas ekeinēs pyras hōs athyrmatōn chataphronēsanta, kai epi tōn anthrakōn echeinōn hōs epi rhodōn badizonta, kai tous toiautę̄ phlogi tai men to thauma, kataplēttetai hoe ton tou thaumatos poiētēn, keleuei de pasi ton toutōn Theon proskynein, kai hypsiston auton onomazei, kai tōn apantōn Theon kai basilea kalei. Houtō ton ᾿Assyrion hekeinon kat᾽ autou lyttēsanta, kai tois phanichois ekeinois chrēsamenon rhēmasin" «e Hoti ou mē rhysētai hymas Kyrios ho Theos ek cheiros mon, kai pou eisin hoi theoi tōn ethnōn :? » tēn hoiicheiąn astheneian exepaideuse, kai monon phygein chatēnankase, tas pollas ekeinas chiliadas, eph᾽ hais ephronei megala, en bracheią kairou rhopę̄ di᾽ henos angelon parapempsas thanatǭ. Houtō ton ᾿Iōnan Ninenitais metanoias apesteile kēryka͵, kai to keleusthen poiein ou boulomenon, alla phygein anoētōs epicheirēpanta, desmei men tois kymasi, kathaper de tini desmōtēriǭ, paradidōsi tǭ chētei. To hoe alogog apēgage ton logikon, entha chērytteig etachthē. ᾿Eepeidē de emelle to mega tēs oikonomias epiteleisthai mystērion, kai to dia tēs theias henanthrōpēseōs eis pasan tēn oikoumenēn chataspeiresthai chērngma, tēnikauta loipon touto to ethnos, ho ep᾽ euergesią tōn ethnōn hapantōn ex archēs exelexato, eis pasan chatespeire tēn oikoumenēn, hin᾽ ethisōsin hapantes akouein hou tę̄ polytheǭ katechomenoi planę̄, hōs heis esti Theos, ouranou kai gēs poiētēs, kai rhąon to kērygma enteuthen tois theiois apostolois genētai. IAll᾽ isōs an tis eipoi, hōs ou monon ou synērgēsan Ioudaioi tę̄ peri tou Christou didaskalią, alla kai lian antepraxan, kai tois ex ethnǭn peithesthai boulomenois empodōn egenonto. ᾿All᾽ ei tis achridōs au-ta

his boastfulness, and that though Nebuchadnezzar had honored the divine vessels as he thought, he brought out into the open the things once dedicated to God; the wicked man drank from them and offered the untouchable things to his fellow drinkers. But a verdict, and a hand of someone unseen, wrote God's sentence on the wall. And he was held in perplexity, unable either to read or to understand the meaning of what was written. And his mother brought forward Daniel, who had often resolved such perplexities for his father. He read and interpreted it, and taught the cause of the punishment, saying: "We became captives paying the penalty for our sins; and God handed over these vessels too, since they had been dedicated by us, to the one who enslaved us, teaching us that he did not endure them being offered as one who needed them. As long as we were pious, he received them when we offered them, wishing to care for us; but when … into impiety … gifts. And your father, being instructed somehow, honored these things as he thought, keeping them far from human use and dedicating them to those regarded as gods. But you, not even reckoning the honor he paid them, fell into the pit of boastfulness and reveled in the holy offerings. For this reason their Master teaches you what the end of boastfulness is, not caring for lifeless things but taking forethought for human beings, and through your punishment setting before many people an occasion for good order." He said this, and the other received his punishment that night. Observe, then, how the Maker of all has always taken forethought for all human beings, not only for those who trace their race to Abraham but for all from Adam; and through the one nation he guided all the nations to the knowledge of God. And not only when they were pious did he offer the teaching through them to all human beings, but also when … of lawlessness … that boastful man, the tyrant, who set up the golden image and ordered all to worship it, who said: "I will set my throne above the stars, I will go up above the clouds and be like the Most High, and I will take the whole world in my hand like a nest, and take it up like abandoned eggs," the God of all taught to be sensible, not through angels, but through those who had become his captives. For when he saw the three youths not fulfilling the royal decree, despising that fearful fire like a toy, walking on those coals as on roses, and … by such a flame, he … the wonder, was struck with awe at the maker of the wonder, ordered all to worship their God, called him Most High, and named him God and King of all. So too he taught the Assyrian who raged against him, and used those vainglorious words, "The Lord God will not deliver you from my hand; and where are the gods of the nations?", his own weakness, and compelled him to flee alone, sending to death in a short moment of time, through one angel, those many thousands on which he prided himself. So too he sent Jonah as a herald of repentance to the Ninevites; and when he would not do what he was commanded but foolishly tried to flee, he bound him with the waves and handed him over to the sea monster as to a prison; and the irrational creature led the rational one off to where he had been appointed to preach. And when the great mystery of the dispensation was about to be accomplished, and the preaching of the divine incarnation to be sown throughout the world, he then scattered this nation, which he had chosen from the beginning for the benefit of all the nations, throughout the whole world, so that all those held by the error of many gods might grow used to hearing that there is one God, maker of heaven and earth, and that the preaching might thereby become easier for the divine apostles. But perhaps someone might say that the Jews not only did not help the teaching about Christ but even greatly opposed it, and hindered those from the nations who wished to be persuaded. But if anyone wishes to examine precisely

Dan 5:2 (allusion, high confidence) · Dan 5:5 (allusion, high confidence) · Dan 5:10 (allusion, high confidence) · Dan 5:23 (allusion, high confidence) · Dan 5:30 (allusion, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Isa 10:14 (quotation, high confidence) · Dan 3:1 (allusion, high confidence) · Dan 3:28 (allusion, high confidence) · Dan 3:29 (allusion, high confidence) · 2 Kgs 18:35 (quotation, high confidence) · Isa 36:20 (quotation, medium confidence) · 2 Kgs 19:35 (allusion, high confidence) · Jonah 1:3 (allusion, high confidence) · Jonah 1:17 (allusion, high confidence) · Jonah 3:2 (allusion, high confidence)

Notes and citation

Summary: Daniel explains Belshazzar's doom for profaning the temple vessels; through Israel, even in captivity, God taught Nebuchadnezzar, Sennacherib, and Nineveh, and he scattered the Jews through the world to prepare the nations for the apostles' preaching of one God.

  • Allusions and quotations: Dan 5:2-30; Isa 14:13-14 combined with Isa 10:14 (the boast); Dan 3:1-29; 2 Kgs 18:35 / Isa 36:20; 2 Kgs 19:35-36 / Isa 37:36-37; Jonah 1-3.
  • Theodoret's view that the dispersion of the Jews prepared the nations for the gospel, and the objection that the Jews opposed the preaching, are translated as written; the answer follows in the next part.
  • Words are lost in the OCR in Daniel's speech ("when … into impiety … gifts"), in the sentence on Nebuchadnezzar ("when … of lawlessness …"), and in the account of the furnace ("and … by such a flame, he … the wonder"); marked … and not supplied. Debris from Migne's Latin column is removed.

Notes on the original text

  • Digital text corrected (debris from Migne's Latin column read as Greek; footnote marker): αὶ Βαρυοτῖ! 808 ρτονίἀοπίῖα δυσπλμρ 116 οπημηΐϊαπι → ; τὴν (θ4) διὰ → τὴν διὰ; διδὰ οὐπὶ ἰπ᾽ ψυ → .

Cite (SBL): Theodoret, Prov. 10.13 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

10.14PG 83

θελήσειε, καὶ τὴν ἐναντίωσιν Ἰουδαίων δύμμαχον εὑρήσει τῆς “τῶν ἐθνῶν πίστεως γινομένην. Ἧ γὰρ πρὸς Ἰουδαίους διάλεξις, καὶ ἡ ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν ἀπόδειξις, σαφὴς μὲν ἔλεγχος τἧς τούτων ἀνοίας ἐγίνετο, ὑπεδείχνυε δὲ τοῖς ἐξ ἐθνῶν ἄνωθεν τὴν χριστιανιχὴν πολιτείαν κεχηρυῦμένην. Καὶ ἡ παρὰ τῶν ἐχθρῶν μαρτυρία ἀξιόπιστον ἐποίει τὸν κηρυττόμενον λόγον. "Εφερον γὰρ οἱ τοῦδε τοῦ λόγου κήρυκες εἰς μέσον, καὶ ᾿Αδραὰμ τὸν παπριάρχην, ταύτας τὰς ἐπαγγελίας δεξάμενον, καὶ Ἰσαὰκ τὸν τῆς ἐπαγγελίας καρπὸν, καὶ τὸν Ἰαχὼδ ταύτην τὴν εὐλογίαν παρὰ τοῦ πατρὸς κομισάμενον, καὶ τὸν Ἰούδαν, τὸν πατρῷον τῆς εὐλογίας κλῆρον διαδεξάμενον, καὶ τὸν Μωσέα ταῦτα προειρηχότα, καὶ τὸν βασιλέα Δαδὶδ ταῦτα προθεσπίσαντα, καὶ Ἡσαῖαν καὶ Ἱερεμίαν ταῦτα προαγορεύσαντας, καὶ Ἰεζεχιὴλ καὶ Δανιὴλ ταῦτα διὰ τοῦ πνεύματος προχηρύξαντας, καὶ ἄπαντα τῶν προφητῶν τὸν χορὸν τὰ ἡμέτερα σαφῶς προμηνύσαντα. Ὁρῶντες δὲ οἱ ἀκούοντες, συνομολογοῦντας μὲν Ἰουδαίους θείας εἶναι ταύτας φωνὰς, βλέποντες δὲ καὶ τὰς ἐν τῷ ὁνόματι τοῦ Χριστοῦ τελουμένας εὐεργεσίας, καὶ ἐχέγγνα λαμθάνοντες τῶν λόγων τὰ σημεῖα, ἐδέχοντο μὲν ῥᾳδίως τὸ χήρνγμα, ἐπίστευον δὲ τῷ Χηρυττομένῳ Θεῷ., τὴν δὲ Ἰουδαίων ἐδδελύττοντο λυρίαν. Οὐκοῦν οὐ μόνον ἐμποδὼν οὐ γέγονεν ἡ Ἶουδαίων ἀπείθεια τῷ θείῳ κηρύγματι, ἀλλὰ καὶ δι᾽ ὧν ἀντιτείνειν ἐπεχείρουν, ἀξιόπιστον τὸν λόγον εἷργάζοντο. Ἧ γὰρ ἀντιλογία τὰς Δεσποτιχὰς μαρτυρίας εἰς μέσον ἄγεσθαι χατηνάγχαζεν' ἐκεῖναι δὲ τὸ ψεῦδος διήλεγχον, καὶ τῆς ἀληθείας τὸ φῶς ὑπεδείχνυσαν. ἤΆνωθεν τοιγαροῦν ὁ τῶν ὅλων Θεὸς τὴν τῶν ἀνθρώπὼν οἰκονομῶν διετέλεσε σωτηρίαν, καὶ ἑκάστῳ χαιρῷ τὴν πρόσφορον προσήνεγκε θεραπείαν. Καὶ τοῦτο διδάσκων ὁ μακάριος ἔλεγε Παῦλος" ε« Ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὥν" ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους, μέχρι τῆς προθεσμίας τοῦ πατρός" οὕτω καὶ ἡμεῖς, ὅτε μεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ, γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱἷοθεσίαν ἀπολάδωμεν. » “Ὅτι δὲ ἐπὶ ταύτην τὴν οἷχονομίαν οὐκ ἐκ μεταμελείας ἐλήλυθεν, ἀλλ᾽ ἄνωθεν οὕτω διέταξεν, ὁ αὐτὸς διδασκέτω μάρτυς, Κορινθίοις ἐπιστέλλων καὶ γράφων᾽ ε Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις" σοφίαν δὲ οὗ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταρ- Ὑου μένων" ἀλλὰ λαλοῦμεν σοφίαν Θεοῦ ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν. Εὲ γὰρ ἔγνωσαν, οὐκ

thelēseie, kai tēn enantiōsin Ioudaiōn dymmachon heurēsei tēs “tōn ethnōn pisteōs ginomenēn. Hē gar pros Ioudaious dialexis, kai hē apo tou nomou kai tōn prophētōn apodeixis, saphēs men elenchos tēs toutōn anoias egineto, hypedeichnye de tois ex ethnōn anōthen tēn christianichēn politeian kechēryymenēn. Kai hē para tōn echthrōn martyria axiopiston epoiei ton kēryttomenon logon. "Epheron gar hoi toude tou logou kērykes eis meson, kai ᾿Adraam ton papriarchēn, tautas tas epangelias dexamenon, kai Isaak ton tēs epangelias karpon, kai ton Iachōd tautēn tēn eulogian para tou patros komisamenon, kai ton Ioudan, ton patrǭon tēs eulogias klēron diadexamenon, kai ton Mōsea tauta proeirēchota, kai ton basilea Dadid tauta prothespisanta, kai Hēsaian kai Hieremian tauta proagoreusantas, kai Iezechiēl kai Daniēl tauta dia tou pneumatos prochēryxantas, kai apanta tōn prophētōn ton choron ta hēmetera saphōs promēnysanta. Horōntes de hoi akouontes, synomologountas men Ioudaious theias einai tautas phōnas, blepontes de kai tas en tǭ honomati tou Christou teloumenas euergesias, kai echengna lamthanontes tōn logōn ta sēmeia, edechonto men rhądiōs to chērngma, episteuon de tǭ Chēryttomenǭ Theǭ., tēn de Ioudaiōn eddelyttonto lyrian. Oukoun ou monon empodōn ou gegonen hē Ioudaiōn apeitheia tǭ theiǭ kērygmati, alla kai di᾽ hōn antiteinein epecheiroun, axiopiston ton logon heirgazonto. Hē gar antilogia tas Despotichas martyrias eis meson agesthai chatēnanchazen' ekeinai de to pseudos diēlenchon, kai tēs alētheias to phōs hypedeichnysan. ēAnōthen toigaroun ho tōn holōn Theos tēn tōn anthrōpōn oikonomōn dietelese sōtērian, kai hekastǭ chairǭ tēn prosphoron prosēnenke therapeian. Kai touto didaskōn ho makarios elege Paulos" e« Eph᾽ hoson chronon ho klēronomos nēpios estin, ouden diapherei doulou, kyrios pantōn hōn" all᾽ hypo epitropous esti kai oikonomous, mechri tēs prothesmias tou patros" houtō kai hēmeis, hote men nēpioi, hypo ta stoicheia tou kosmou ēmen dedoulōmenoi. Hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion hautou, gennōmenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiiothesian apoladōmen. » “Hoti de epi tautēn tēn hoichonomian ouk ek metameleias elēlythen, all᾽ anōthen houtō dietaxen, ho autos didasketō martys, Korinthiois epistellōn kai graphōn᾽ e Sophian de laloumen en tois teleiois" sophian de hou tou aiōnos toutou, oude tōn archontōn tou aiōnos toutou tōn katar- Hyou menōn" alla laloumen sophian Theou en mystēriǭ tēn apokekrymmenēn, hēn proōrisen ho Theos pro tōn aiōnōn eis doxan hēmōn, hēn oudeis tōn archontōn tou aiōnos toutou egnōken. Ee gar egnōsan, ouk

… he will find that the opposition of the Jews became an ally of the faith of the nations. For the dispute with the Jews, and the proof from the law and the prophets, became a clear refutation of their folly and showed those from the nations that the Christian way of life had been proclaimed from above. And the testimony from enemies made the word preached trustworthy. For the heralds of this word brought forward Abraham the patriarch, who received these promises; Isaac, the fruit of the promise; Jacob, who received this blessing from his father; Judah, who succeeded to the ancestral inheritance of the blessing; Moses, who foretold these things; King David, who prophesied them beforehand; Isaiah and Jeremiah, who predicted them; Ezekiel and Daniel, who proclaimed them beforehand through the Spirit; and the whole chorus of the prophets, who clearly foretold our affairs. And the hearers, seeing the Jews agree that these words were divine, and seeing also the benefits performed in the name of Christ, and taking the signs as pledges of the words, readily received the preaching and believed in the God preached, while loathing the … of the Jews. So the disobedience of the Jews not only did not hinder the divine preaching, but by the very means with which they tried to resist, they made the word trustworthy. For the controversy compelled the Master's testimonies to be brought forward, and these refuted the falsehood and showed the light of truth. From above, then, the God of all has continued to arrange the salvation of human beings, and has brought the fitting treatment at each time. Teaching this, the blessed Paul said: "As long as the heir is a child, he differs in nothing from a slave, though he is lord of all; but he is under guardians and stewards until the time set by the father. So we too, when we were children, were enslaved under the elements of the world. But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption." And that he came to this dispensation not from a change of mind, but ordained it so from above, let the same witness teach, writing to the Corinthians: "We speak wisdom among the perfect, but a wisdom not of this age, nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory, which none of the rulers of this age has known. For if they had known it, they would not

Gen 22:18 (allusion, medium confidence) · Gen 49:10 (allusion, medium confidence) · Gal 4:1 (quotation, high confidence) · Gal 4:2 (quotation, high confidence) · Gal 4:3 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Gal 4:5 (quotation, high confidence) · 1 Cor 2:6 (quotation, high confidence) · 1 Cor 2:7 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence)

Notes and citation

Summary: The Jews' opposition helped the nations' faith, since the dispute brought forward the law and the prophets, which the Jews themselves acknowledged as divine; God planned salvation from the beginning, as Galatians 4 and 1 Corinthians 2 show.

  • Quotations: Gal 4:1-5; 1 Cor 2:6-8. The promises to Abraham, Isaac, Jacob, and Judah: Gen 12:3; 22:18; 26:4; 28:14; 49:10.
  • Theodoret's polemic about the Jews is translated as written. "The … of the Jews" renders a damaged word (printed λυρίαν, perhaps "folly" or "impiety"); marked ….
  • The opening of the part is lost in debris from Migne's Latin column; leaked footnotes are removed.

Notes on the original text

  • Digital text corrected (debris from Migne's Latin column inside the word οἰκονομίαν; debris from Migne's Latin column read as Greek; debris from Migne's Latin column read as Greek; some Greek words are lost with it; footnote marker; leaked footnote): Δ Οἵαοἱ δ, » υἱ ααΐπη πη ποι ηϑί, οἱ ομμηΐυπιὶ Γᾶ πη6ῶ, οἱ υϑὶ δυηΐ αἰ φοπυ δ᾽ Ὁ» αἱ δυδηὶ πὶ {οἷ, οἱ τυ] ἀπο ποο σοι λίαν τούτων πᾶσιν ἀνθρώποις. Α → ; ὶ οἱ οαιάδιῃ ΒΟΠΘα οἰ ΟποΙ ἃ ρϑίγο τοί}, οἱ Φυ Δ) οἱ τ οὶαυἱ ργο οα δία, οἵ δὰπο (ἃ ἃ δου 86 γ : 8ὶ6 οἱ πιο 8 τυ Πα} ΘΓΔΠλυ3, ἴῃ αἱ 608 αἱ ἀοοοδί, δὰ σου ηι} 08 βου θ 5 οἱ ἀϊοθηβ : ε ϑαρίθη → ; ἡ (Ὁ) ἀπὸ → ἡ ἀπὸ; μυ͵α5, φαΐ ΔθοἸ] πίον : 864 Ἰοχιυιϊπιυν βαρ οι εΐαπι Πεἱ Ὁ) → ; ἄνωθεν ὅ) οὕτω → ἄνωθεν οὕτω; ) ἐφ. ὅσον, χ. «“. λ. Υἱάς τ. 1Π, Ρ. 581. → .

Topics: Christology, Scripture and canon

Cite (SBL): Theodoret, Prov. 10.14 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

10.15PG 83

ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.» Οὐ γὰρ ἂν Α φθονοῦντες τῇ τῶν ἀνθρώπων εὐημερίᾳ, πρόφασιν αὐτοῖς τῆς ἄγαν εὐκληρίας παρέσχον᾽ ἀλλ᾽ ἀγνοοῦντες τοῦ μυστηρίου τὸ τέλος, ἐπεμάνησαν μὲν τῷ Σωτῆρι τῶν ἡμετέρων Ψυχῶν, ἄκοντες δὲ τῶν ἄκρων ἀγαθῶν ἡμῖν ἐγένοντο πρόξενοι. Οὐκοῦν ἀπεχρύπτετο μὲν τὸ μυστήριον, πρὸ δὲ τῶν αἰώνων πρὴ- Ταῦτα τοίνυν εἰδότες, καὶ διὰ πάντων τὴντοῦ Θεοῦ προμήθειαν καταμαθόντες, καὶ τὴν ἀστάθμητον αὐτοῦ φιλανθρωπίαν δρῶντες, καὶ τὸν ἀμέτρητον βλέποντες ἔλεον, παύσασθε λυττῶντες κατὰ τοῦ κτίσαντος, μάθετε τὸν εὐεργέτην ὑμνεῖν, λόγοις εὖτῷ Θεῷ θυσίαν αἰνέσεως " μὴ μολύνητε βλασφημίᾳ τὴν γλῶτταν, ὄργανον ὑμνῳδίας ποιήσατε τὴν εἰς τοῦτο γεγενημένην. Τῶν θείων οἰχονομιῶν τὰς μὲν φαινομένας προσκυνεῖτε, τὰς δὲ χεχρυμμένας μὴ πολυπραγμονεῖτε,, ἀλλ᾽ ἀναμείνατε τὴν μάθῃσιν εἰς χαιβὸν ἐσομένην. Ὅταν ἀποδυσώμεθα τὰ πάθη, τότε πὴν τελείαν γνῶσιν ληψόμεθα. Μὴ μιμήσησθε τὸν ᾿Αδὰμ, ὃς τῶν ἀπηγορευμένων καρπῶν χατετόλμησε" μὴ ἅψησθε τῶν κεκρυμμένων, ἀλλὰ τῷ προσήκοντι χαιρῷ τὴν τούτων χαταλείψατε γνῶσιν. Πείσθητε “τῷ σοφῷ λέγοντι" « Μὴ εἴπῃς Τί τοῦτο; εἰς τί ποῦτο; Πάντα γὰρεϊς χρείαν ἐγένετο.» Πανταχόθεν οὖν ὕμνων ἀφορμὰς ἐρανισάμενοι, καὶ μίαν ὑμνῳδίαν κεράσαντες, προσενέγχατε μεθ᾽ ἡμῶν τῷ Ποιητῇ, καὶ ᾿ ἀγαθοδότῃ, καὶ Σωτῆρι Χριστῷ, τῷ ἀληθινῷ Θεῷ ἡμῶν. Αὐτῷ ἡ δόξα, καὶ ἡ προσκύνησις, καὶ μεγαλοκπρέπεια εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. ᾿Αμήν.

an ton Kyrion tēs doxēs estaurōsan.» Ou gar an A phthonountes tę̄ tōn anthrōpōn euēmerią, prophasin autois tēs agan euklērias pareschon᾽ all᾽ agnoountes tou mystēriou to telos, epemanēsan men tǭ Sōtēri tōn hēmeterōn Psychōn, akontes de tōn akrōn agathōn hēmin egenonto proxenoi. Oukoun apechrypteto men to mystērion, pro de tōn aiōnōn prē- Tauta toinyn eidotes, kai dia pantōn tēntou Theou promētheian katamathontes, kai tēn astathmēton autou philanthrōpian drōntes, kai ton ametrēton blepontes eleon, pausasthe lyttōntes kata tou ktisantos, mathete ton euergetēn hymnein, logois eutǭ Theǭ thysian aineseōs " mē molynēte blasphēmią tēn glōttan, organon hymnǭdias poiēsate tēn eis touto gegenēmenēn. Tōn theiōn oichonomiōn tas men phainomenas proskyneite, tas de chechrymmenas mē polypragmoneite,, all᾽ anameinate tēn mathę̄sin eis chaibon esomenēn. Hotan apodysōmetha ta pathē, tote pēn teleian gnōsin lēpsometha. Mē mimēsēsthe ton ᾿Adam, hos tōn apēgoreumenōn karpōn chatetolmēse" mē hapsēsthe tōn kekrymmenōn, alla tǭ prosēkonti chairǭ tēn toutōn chataleipsate gnōsin. Peisthēte “tǭ sophǭ legonti" « Mē eipę̄s Ti touto? eis ti pouto? Panta gareïs chreian egeneto.» Pantachothen oun hymnōn aphormas eranisamenoi, kai mian hymnǭdian kerasantes, prosenenchate meth᾽ hēmōn tǭ Poiētę̄, kai ᾿ agathodotę̄, kai Sōtēri Christǭ, tǭ alēthinǭ Theǭ hēmōn. Autǭ hē doxa, kai hē proskynēsis, kai megalokprepeia eis tous ateleutētous aiōnas tōn aiōnōn. ᾿Amēn.

have crucified the Lord of glory." For they would not, out of envy at human well-being, have given them the occasion of such great good fortune; but not knowing the end of the mystery, they raged against the Saviour of our souls, and unwillingly became the cause of the highest goods for us. So the mystery was hidden, but before the ages … Knowing these things, then, having learned God's forethought through all things, seeing his immeasurable love for humankind and beholding his measureless mercy, stop raging against the Creator; learn to praise the benefactor; … to God a sacrifice of praise with words. Do not defile your tongue with blasphemy; make it, which was made for this, an instrument of praise. Of the divine dispensations, worship those that are manifest, and do not pry into those that are hidden, but await the learning of them in its time. When we have put off the passions, then we shall receive perfect knowledge. Do not imitate Adam, who ventured on the forbidden fruit; do not touch what is hidden, but leave the knowledge of these things to the fitting time. Be persuaded by the wise man who says: "Do not say, What is this? Why is this? For all things were made for a use." Gathering, then, occasions for hymns from every side, and blending them into one hymn, offer it with us to the Maker, the giver of good, and Saviour, Christ, our true God. To him be glory, worship, and majesty to the endless ages of ages. Amen.

1 Cor 2:8 (quotation, high confidence) · Ps 50:14 (49:14 LXX) (allusion, high confidence) · Gen 3:6 (allusion, medium confidence) · 1 John 5:20 (echo, low confidence) · 1 Cor 13:12 (echo, low confidence)

Notes and citation

Summary: Had the rulers of this age known God's hidden plan they would not have crucified the Lord of glory; Theodoret ends the tenth discourse urging his hearers to stop raging, worship God's manifest dispensations without prying into hidden ones, and praise Christ, our true God.

  • Quotations: 1 Cor 2:8 (end); "a sacrifice of praise": Ps 50:14 (LXX 49:14); "Do not say, What is this? …": Sir 39:21 (compare 39:16-17). "Christ, our true God": compare 1 John 5:20.
  • Words are lost in the OCR in "before the ages …" (probably "it had been foreordained") and before "to God a sacrifice of praise" (probably "offer"); marked …. Leaked footnotes and debris from Migne's Latin column are removed.

Notes on the original text

  • Digital text corrected (column letter and debris; debris; debris from Migne's Latin column read as Greek; footnote marker; leaked footnote): Ἢ ἐκ. λαμό. ἰδιὰ. ἐχέγγυον λαθόντες. → ; Το βίου ἢ}. → ; ἴοι ῥγουϊἀδηίϊαπι δἀοοῖ!, οἱ ᾿ππρογνββε χα θ] Θὰ → ; Β οταίε, “ → ; ἐγένετο(!. → ἐγένετο..

Extrabiblical texts: Sir 39:21 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Christology

Cite (SBL): Theodoret, Prov. 10.15 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-15

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-10-15) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.