Editing Theodoret (section)

===Exegetical===
The most significant works of Theodoret are those of [[exegesis]].

A chronology of the composition of these works can be developed by studying references in the latter works to the earlier works. The commentary on the ''[[Song of Songs]]'', written while he was a young bishop, though not before 430, precedes ''[[Psalms]]''; the commentaries on the prophets were begun with ''[[Book of Daniel|Daniel]]'', followed by ''[[Book of Ezekiel|Ezekiel]]'', and then the ''[[Minor Prophets]]''. Next that on the ''Psalms'' was completed before 436; and those on ''[[Book of Isaiah|Isaiah]]'', ''[[Book of Jeremiah|Jeremiah]]'', and the ''[[Pauline Epistles]]'' (including ''[[Book of Hebrews|Hebrews]]''), before 448. Theodoret's last exegetical works were the interpretations of difficult passages in the ''[[Octateuch]]'' and ''Quaestiones'' dealing with the books of ''[[Book of Samuel|Samuel]]'', ''[[Books of Kings|Kings]]'', and ''[[Books of Chronicles|Chronicles]]'', written about 452 to 453.{{citation needed|date=January 2025}}

Excepting the commentary on ''Isaiah'' (fragments preserved in the ''[[Catena (biblical commentary)|catenae]]'') and on ''[[Book of Galatians|Galatians]]'' ii.6-13, the exegetical writings of Theodoret are extant. Exegetical material on the ''[[Gospels]]'' under his name in the ''catenae'' may have come from his other works, and foreign interpolations occur in his comments on the ''Octateuch''.{{citation needed|date=January 2025}}

His representation of orthodox doctrine consists of a collocation of Scripture passages.{{citation needed|date=January 2025}}

The biblical authors are, for Theodoret, merely the mouthpieces of the [[Holy Spirit in Christianity|Holy Spirit]], though they do not lose their individual peculiarities. By the unavoidable imperfection of the translations, he states, the understanding is encumbered. Not familiar with [[Hebrew language|Hebrew]], Theodoret uses the [[Syriac language|Syriac]] translation, the Greek versions, and the ''[[Septuagint]]''.{{citation needed|date=January 2025}}

In principle his exegesis is grammatical-historical; and he criticizes the intrusion of the author's own ideas. His aim is to avoid a one-sidedness of literalness as well as of [[allegory]]. Hence he protests against the attributing of ''The Song of Songs'' to [[Solomon]] and the like as degrading the Holy Spirit. Rather is it to be said that the Scripture speaks often "figuratively" and "in riddles." In the [[Old Testament]] everything has typological significance and prophetically it embodies already the Christian doctrine. The divine illumination affords the right understanding after the [[Apostles in the New Testament|apostolic]] suggestion and the [[New Testament]] fulfilment. Valuable though not binding is the exegetical tradition of the ecclesiastical teachers. Theodoret likes to choose the best among various interpretations before him, preferably Theodore's, and supplements from his own. He is clear and simple in thought and statement; and his merit is to have rescued the exegetical heritage of the [[school of Antioch]] as a whole for the Christian Church.{{citation needed|date=January 2025}}