Interpretation of 2 Corinthians 10.5–11.31
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.5PG 82
ς΄. « Τοῦτο δὲ, ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει, καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις, ἐπ᾽ εὖλογίαις καὶ θερίσει. » Ἄγαν ἁρμοδίως ἐχρήσατο τῇ μεταφορᾷ, καὶ σπόρον τὴν τοιαύτην φιλοτιμίαν ὠνόμασε, τὸν πολύχουν τῆς εὐποιῖας μηνύων καρπόν. Ἐνεδείξατο καὶ τοὺς σμικρολογίᾳ χρωμένους, τῇ ποσότητι τοῦ σπόρου τὸν ἀμητὸν ἀκολουθεῖν εἰρηκώς, Εἶτα πάλιν τῇ γνώμῃ παραχωρεῖ. ζ΄. ε« Ἕκαστος καθὼς προαιρεῖται τῇ καρδίᾳ, μὴ ἐκ λύπης ἣ ἐξ ἀνάγκης" ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. » Τοῦτο καὶ 'Ρωμαίοις ἐπιστέλλων ἔφη « Ὁ ἐλεῶν, ἐν ἱλαρότητι. ν Χρὴ γὰρ ἡγεῖσθαι τῆς τῶν χρημάτων χορηγίας τὴν τῆς ψυχῆς εὐθυμίαν. Εἶτα αὑτοῖς ἐπεύχεται, τὴν πατρικὴν φιλοστοργίαν ἐπιδεικνύς. η΄, θ΄. « Δυνατὸς δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν. Καθὼς γέγραπται" Ἑσκόρπισεν, ἔδωκε τοῖς πένησιν᾽ ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. » Καὶ τῶν θείων αὐτοῖς χαρισμάτων τὸν πλοῦτον, καὶ τῶν τῆς ἀρετῆς κατορθωμάτων περιουσίαν ἐξήτησε. Πᾶσαν γὰρ χάριν τὰ χαρίσματα λέγει, ἔργον δὲ ἀγαθὸν, τὰ εἴδη τῆς ἀρετῆς. Εἰς καιρὸν δὲ καὶ τὴν προ… σαν ὡς ἡ τῶν χρημάτων ὑπεροψία τὴν αἰώνιον φύει … ια΄, « Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν χορηγῆσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. Ἐν παντὶ πλουτιζόμενοι, εἰς πᾶσαν ἀπλότητα, ἥτις κατεργάζεται δι᾽ ἡμῶν εὐχαριστίαν τῷ θεῷ. » Οὐκ ἀπλῶς τὴν εὐχὴν τῇ παραινέσει συνήρμοσεν, ἀλλὰ διδάσκων τὸν τῆς θείας δυνάμεως πλοῦτον, καὶ ὅτι δύναται μὲν αὐτὸς ἅπασιν ἀφθόνως χορηγεῖν τἀγαθά. Αὐτὸς γὰρ καὶ τὸν σπόρον ἐξ ἀρχῆς δέδωκε τοῖς ἀνθρώποις, αὐτὸς καὶ τοῦτον εἰς τὴν γῆν καταβαλλόμενον τρέφει, καὶ τὴν ἐκ τούτου τροφὴν τοῖς ἀνθρώποις πορίζει. Τῆς δὲ ὑμετέρας ὅμως προμηθούμενος ὠφελείας, δι᾽ ὑμῶν βούλεται τοὺς δεομένους ἀπολαύειν τῶν ἀναγκαίων. Σπόρον μέντοι πάλιν τὴν εὐποιῖαν ἐκάλεσε " γεννήματα δὲ δικαιοσύνης, τὴν ἐκ ταύτης βλαστάνουσαν ὠφέλειαν" ἁπλότητα δὲ τὴν φιλοτιμίαν. Ὁ γὰρ λογισμοῖς περιττοῖς κεχρημένος τῆς σμικρολογίας τὸ… ιβ΄, ιγ΄. « Ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὗ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ, διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν Θεόν. » Μὴ νομίσητε, φησὶν, ἓν ἐκ τοῦδε κατορθοῦσθαι τοῦ πράγματος, καὶ μόνην τῶν ἁγίων τὴν ἔνδειαν θεραπεύεσθαι " καὶ γὰρ ἑτέρους φύει πολλῷ μείζους καρπούς. Παρασκευάζει γὰρ διὰ πάντων τὸν τῶν ὅλων ὑμνεῖσθαι Θεόν. Λέγει δὲ καὶ ἐπὶ τίσιν ὑμνεῖται. « Ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ ἁπλότητι τῆς κοινωνίας εἰς αὑτοὺς, καὶ εἰς πάντας, (ιδ) καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐν ὑμῖν. » Ὁρῶντες γὰρ ὅπως μὲν τὸ θεῖον ἐδέξασθε κήρυγμα, ὅπως δὲ ὑμᾶς αὐτοὺς ὑπετάξατε τῷ Δεσπότῃ, θεωροῦντες δὲ καὶ τὴν περὶ τοὺς ἁγίους φιλοτιμίαν, οὐκ ἐκείνους μόνους τοὺς ἐν Ἱεροσολύμοις διάγοντας, ἀλλὰ καὶ τοὺς ὁπουδήποτε, τὴν δοξολογίαν προσφέρουσι τῷ τούτων αἰτίῳ θεῷ· καρποῦσθε δὲ καὶ ὑμεῖς τὰς ὑπὲρ ὑμῶν ὑπ᾽ ἐκείνων προσφερομένας δεήσεις. Σφόδρα γὰρ ὑμᾶς ποθοῦσι, τὴν περὶ ὑμᾶς τοῦ Θεοῦ φιλοτιμίαν μανθάνοντες. ιε΄, « Χάρις δὲ τῷ Θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.» Σύνηθες τῷ ᾿Αποστόλῳ τὸν Θεὸν ἀνυμνεῖν ὅταν περί τινος τῶν θείων οἰκονομιῶν διεξίῃ, Οὗ δὲ ἡ δωρεὰ ἀνεκδιήγητος, πῶς ἡ οὐσία καταληπτή; Ταῦτα περὶ τῆς τῶν ἁγίων θεραπείας διεξελθὼν, ἄρχεται λοιπὸν τὴν κατὰ τῶν ἀπατεώνων ἐκείνων ἐξυφαίνειν κατηγορίαν" ἅπτεται δὲ καὶ αὐτῶν Κορινθίων, αἰνιττόμενος ὥς τινες ἐξ αὐτῶν ταῖς ἐκείνων… α΄, β΄. « Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς. Δέομαι δὲ τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. » ΟΙ ἐξ Ἰουδαίων πεπιστευκότες, καὶ τὴν νομικὴν… θεῖον ᾿Απόστολον, εὐτελῆ μὲν ἀποκαλοῦντες καὶ ἰδιώτην, λέγοντες δὲ αὐτὸν λάθρα φυλάττειν τὸν νόμον, προφανῶς δὲ τοῦτο μὴ ποιεῖν διὰ τὴν τῶν ἐξ ἐθνῶν πεπιστευκότων ἀσθένειαν. Τὸ γὰρ, κατὰ σάρκα περιπατεῖν, ἀντὶ τοῦ, κατὰ τὸν νόμον πολιτεύεσθαι, τέθεικε. Τὸ δὲ, αὐτὸς ἐγὼ Παῦλος, πολλὴν ἔμφασιν ἔχει τῆς ἀποστολικῆς ἀξίας - ἀναμιμνήσκει γὰρ αὐτοὺς τῶν παρ᾽ αὐτοῖς γεγενημένων θαυμάτων, καὶ τῶν δι᾽ αὑτοῦ παρασχεθέντων αὐτοῖς χαρισμάτων. Τῆς δὲ τοῦ Χριστοῦ πραότητος καὶ ἐπιεικείας ἐμνήσθη, διδάσκων ὅτι ταύτης ὧν ζηλωτὴς μετρίῳ κέχρηται τῷ φρονήματι, καὶ τὴν ἀποστολικὴν οὐκ… γ΄. « Ἐν σαρκὶ γὰρ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα. ») Σάρκα γὰρ περικείμενοι, τοῖς τῆς σαρκὸς οὐκ ἀκολουθοῦμεν παθήμασι. δ, ε Τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων. » Ὅπλα γὰρ ἔχομεν τοῦ Πνεύματος τὰ χαρίσματα, δι᾽ ὧν νιχηφόροι γινόμεθα, καὶ τοὺς ἀντιτείνοντας ὑποτάττομεν τῷ Δεσπότῃ. Εἶτα σαφέστερον τὰ ὀχυρώματα δείκνυσι. « Λογισμοὺς καθαιροῦντες, (ε΄) καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ͵ καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ.» “Ὥσπερ ναοὺς τοῦ Θεοῦ τοὺς ἁγίους ὠνόμασεν, οὕτως… μένους. Τούτους, φησὶ, καθάπερ τινὰς δοριαλώτους, ἀπὸ τῆς παρατάξεως ἄγοντες, τῷ βασιλεῖ τῶν ὅλων προσφέρομεν, καὶ τοῖς τούτου νόμοις παρασκευάζομεν ἕπεσθαι.
s΄. « Touto de, ho speirōn pheidomenōs, pheidomenōs kai therisei, kai ho speirōn ep᾽ eulogiais, ep᾽ eulogiais kai therisei. » Agan harmodiōs echrēsato tę̄ metaphorą, kai sporon tēn toiautēn philotimian ōnomase, ton polychoun tēs eupoiias mēnyōn karpon. Enedeixato kai tous smikrologią chrōmenous, tę̄ posotēti tou sporou ton amēton akolouthein eirēkōs, Eita palin tę̄ gnōmę̄ parachōrei. z΄. e« Hekastos kathōs proaireitai tę̄ kardią, mē ek lypēs hē ex anankēs" hilaron gar dotēn agapą ho Theos. » Touto kai 'Rōmaiois epistellōn ephē « Ho eleōn, en hilarotēti. n Chrē gar hēgeisthai tēs tōn chrēmatōn chorēgias tēn tēs psychēs euthymian. Eita hautois epeuchetai, tēn patrikēn philostorgian epideiknys. ē΄, th΄. « Dynatos de ho Theos pasan charin perisseusai eis hymas, hina en panti pantote pasan autarkeian echontes perisseuēte eis pan ergon agathon. Kathōs gegraptai" Heskorpisen, edōke tois penēsin᾽ hē dikaiosynē autou menei eis ton aiōna. » Kai tōn theiōn autois charismatōn ton plouton, kai tōn tēs aretēs katorthōmatōn periousian exētēse. Pasan gar charin ta charismata legei, ergon de agathon, ta eidē tēs aretēs. Eis kairon de kai tēn pro… san hōs hē tōn chrēmatōn hyperopsia tēn aiōnion phyei … ia΄, « Ho de epichorēgōn sperma tǭ speironti, kai arton eis brōsin chorēgēsai, kai plēthynai ton sporon hymōn, kai auxēsai ta gennēmata tēs dikaiosynēs hymōn. En panti ploutizomenoi, eis pasan aplotēta, hētis katergazetai di᾽ hēmōn eucharistian tǭ theǭ. » Ouk aplōs tēn euchēn tę̄ parainesei synērmosen, alla didaskōn ton tēs theias dynameōs plouton, kai hoti dynatai men autos hapasin aphthonōs chorēgein tagatha. Autos gar kai ton sporon ex archēs dedōke tois anthrōpois, autos kai touton eis tēn gēn kataballomenon trephei, kai tēn ek toutou trophēn tois anthrōpois porizei. Tēs de hymeteras homōs promēthoumenos ōpheleias, di᾽ hymōn bouletai tous deomenous apolauein tōn anankaiōn. Sporon mentoi palin tēn eupoiian ekalese " gennēmata de dikaiosynēs, tēn ek tautēs blastanousan ōpheleian" haplotēta de tēn philotimian. Ho gar logismois perittois kechrēmenos tēs smikrologias to… ib΄, ig΄. « Hoti hē diakonia tēs leitourgias tautēs hou monon esti prosanaplērousa ta hysterēmata tōn hagiōn, alla kai perisseuousa dia pollōn eucharistiōn tǭ Theǭ, dia tēs dokimēs tēs diakonias tautēs doxazontes ton Theon. » Mē nomisēte, phēsin, hen ek toude katorthousthai tou pragmatos, kai monēn tōn hagiōn tēn endeian therapeuesthai " kai gar heterous phyei pollǭ meizous karpous. Paraskeuazei gar dia pantōn ton tōn holōn hymneisthai Theon. Legei de kai epi tisin hymneitai. « Epi tę̄ hypotagę̄ tēs homologias hymōn eis to Euangelion tou Christou, kai haplotēti tēs koinōnias eis hautous, kai eis pantas, (id) kai autōn deēsei hyper hymōn epipothountōn hymas dia tēn hyperballousan charin tou Theou en hymin. » Horōntes gar hopōs men to theion edexasthe kērygma, hopōs de hymas autous hypetaxate tǭ Despotę̄, theōrountes de kai tēn peri tous hagious philotimian, ouk ekeinous monous tous en Hierosolymois diagontas, alla kai tous hopoudēpote, tēn doxologian prospherousi tǭ toutōn aitiǭ theǭ; karpousthe de kai hymeis tas hyper hymōn hyp᾽ ekeinōn prospheromenas deēseis. Sphodra gar hymas pothousi, tēn peri hymas tou Theou philotimian manthanontes. ie΄, « Charis de tǭ Theǭ epi tę̄ anekdiēgētǭ autou dōreą.» Synēthes tǭ ᾿Apostolǭ ton Theon anymnein hotan peri tinos tōn theiōn oikonomiōn diexię̄, Hou de hē dōrea anekdiēgētos, pōs hē ousia katalēptē? Tauta peri tēs tōn hagiōn therapeias diexelthōn, archetai loipon tēn kata tōn apateōnōn ekeinōn exyphainein katēgorian" haptetai de kai autōn Korinthiōn, ainittomenos hōs tines ex autōn tais ekeinōn… a΄, b΄. « Autos de egō Paulos parakalō hymas dia tēs praotētos kai epieikeias tou Christou, hos kata prosōpon men tapeinos en hymin, apōn de tharrhō eis hymas. Deomai de to mē parōn tharrhēsai tę̄ pepoithēsei hę̄ logizomai tolmēsai epi tinas tous logizomenous hēmas hōs kata sarka peripatountas. » OI ex Ioudaiōn pepisteukotes, kai tēn nomikēn… theion ᾿Apostolon, eutelē men apokalountes kai idiōtēn, legontes de auton lathra phylattein ton nomon, prophanōs de touto mē poiein dia tēn tōn ex ethnōn pepisteukotōn astheneian. To gar, kata sarka peripatein, anti tou, kata ton nomon politeuesthai, tetheike. To de, autos egō Paulos, pollēn emphasin echei tēs apostolikēs axias - anamimnēskei gar autous tōn par᾽ autois gegenēmenōn thaumatōn, kai tōn di᾽ hautou paraschethentōn autois charismatōn. Tēs de tou Christou praotētos kai epieikeias emnēsthē, didaskōn hoti tautēs hōn zēlōtēs metriǭ kechrētai tǭ phronēmati, kai tēn apostolikēn ouk… g΄. « En sarki gar peripatountes, ou kata sarka strateuometha. ») Sarka gar perikeimenoi, tois tēs sarkos ouk akolouthoumen pathēmasi. d, e Ta gar hopla tēs strateias hēmōn ou sarkika, alla dynata tǭ Theǭ pros kathairesin ochyrōmatōn. » Hopla gar echomen tou Pneumatos ta charismata, di᾽ hōn nichēphoroi ginometha, kai tous antiteinontas hypotattomen tǭ Despotę̄. Eita saphesteron ta ochyrōmata deiknysi. « Logismous kathairountes, (e΄) kai pan hypsōma epairomenon kata tēs gnōseōs tou Theou͵ kai aichmalōtizontes pan noēma eis tēn hypakoēn tou Christou.» “Hōsper naous tou Theou tous hagious ōnomasen, houtōs… menous. Toutous, phēsi, kathaper tinas dorialōtous, apo tēs parataxeōs agontes, tǭ basilei tōn holōn prospheromen, kai tois toutou nomois paraskeuazomen hepesthai.
“But [I say] this: he who sows sparingly will also reap sparingly, and he who sows with blessings will also reap with blessings.” He used the metaphor very aptly, calling such generosity a sowing and so indicating the abundant harvest of doing good. He also showed up those who give stingily, by saying that the harvest follows the quantity of the seed. Then again he leaves it to their judgment. “Each one as he has chosen in his heart, not out of grief or out of necessity; for God loves a cheerful giver.” This he also said when writing to the Romans: “He who shows mercy, with cheerfulness.” For gladness of soul ought to lead the supply of money. Then he prays for them, showing his fatherly affection. “And God is able to make all grace abound to you, so that, always having all sufficiency in everything, you may abound in every good work; as it is written: He scattered, he gave to the poor; his righteousness remains forever.” He asked for them both the wealth of the divine gifts and an abundance of virtuous achievements; for by “all grace” he means the gifts, and by “good work” the forms of virtue. And timely he also [adduced] the [prophecy], showing that contempt for money produces the eternal … “Now he who supplies seed to the sower and bread for food will supply and multiply your seed and increase the fruits of your righteousness, while you are enriched in everything for all simplicity, which produces through us thanksgiving to God.” He did not simply join the prayer to the exhortation, but did so teaching the wealth of the divine power, and that he himself is able to supply good things abundantly to all. For he himself gave seed to men from the beginning, he himself nourishes it when it is cast into the earth, and provides men with the food that comes from it. Nevertheless, providing for your benefit, he wants the needy to enjoy what they need through you. Again he called doing good “seed”; the benefit that sprouts from it “fruits of righteousness”; and generosity “simplicity.” For he who uses superfluous calculations … of stinginess … “For the ministry of this service not only supplies the wants of the saints but also overflows through many thanksgivings to God, as through the proof of this ministry they glorify God.” Do not think, he says, that only one thing is achieved by this act, and that only the want of the saints is relieved; for it produces other fruits, far greater. For it brings it about that the God of the universe is praised through all. He also says for what things he is praised: “For the obedience of your confession to the gospel of Christ, and for the simplicity of your fellowship toward them and toward all, while they also, by their prayer for you, long for you because of the surpassing grace of God in you.” For seeing how you received the divine proclamation and how you subjected yourselves to the Master, and beholding also your generosity toward the saints, not only those living in Jerusalem but those anywhere at all, they offer the doxology to God, the cause of these things; and you too reap the prayers they offer on your behalf. For they long for you greatly, learning of God's generosity toward you. “Thanks be to God for his indescribable gift.” It is the Apostle's custom to praise God whenever he goes through any of the divine dispensations. But if his gift is indescribable, how is his essence comprehensible? Having gone through these matters concerning the service of the saints, he now begins to weave the accusation against those deceivers; and he also touches the Corinthians themselves, hinting that some of them [had given way] to those men's … “I, Paul, myself appeal to you by the meekness and gentleness of Christ, I who am humble when face to face among you, but bold toward you when absent. I beg that when I am present I may not have to be bold with the confidence with which I reckon to dare against some who reckon us as walking according to the flesh.” Those who had believed from among the Jews, and [held to] the legal … the divine Apostle, calling him paltry and unlearned, and saying that he kept the law secretly but did not do so openly because of the weakness of those who had believed from among the Gentiles. For he has put “to walk according to the flesh” in place of “to live according to the law.” And “I, Paul, myself” carries a strong sense of apostolic dignity; for he reminds them of the miracles done among them and of the gifts furnished to them through him. He mentioned the meekness and gentleness of Christ, teaching that, as an emulator of it, he uses a modest mind and does not … the apostolic … “For though we walk in the flesh, we do not wage war according to the flesh.” Though clothed in flesh, we do not follow the passions of the flesh. “For the weapons of our warfare are not fleshly, but powerful before God for the destruction of strongholds.” For we have the weapons of the Spirit, the gifts, through which we become victorious and subject those who resist to the Master. Then he shows more clearly what the strongholds are: “Destroying arguments and every height raised up against the knowledge of God, and taking every thought captive to the obedience of Christ.” As he called the saints temples of God, so … Them, he says, like captives taken by the spear, we lead away from the battle line and offer to the King of the universe, and we make them follow his laws.
Textual problem in this passage: see the notes.
2 Cor 9:6 (quotation, high confidence) · 2 Cor 9:7 (quotation, high confidence) · Rom 12:8 (quotation, high confidence) · 2 Cor 9:8–9 (quotation, high confidence) · Ps 112:9 (111:9 LXX) (quotation, high confidence) · 2 Cor 9:10–11 (quotation, high confidence) · 2 Cor 9:12–14 (quotation, high confidence) · 2 Cor 9:15 (quotation, high confidence) · 2 Cor 10:1–2 (quotation, high confidence) · 2 Cor 10:3 (quotation, high confidence) · 2 Cor 10:4–5 (quotation, high confidence) · 1 Cor 3:16 (allusion, low confidence)
Notes and citation
Summary: Theodoret comments on giving as sowing, on God as the supplier of every gift, and on the thanksgiving the collection produces, then begins Paul's defense against the opponents who accused him of walking according to the flesh.
- This ref holds 2 Cor 9:6–10:5 (lemmas of 9:6, 9:7, 9:8–9, 9:10–11, 9:12, 9:13–14, 9:15, 10:1–2, 10:3, 10:4 and 10:4–5). In the scan it began with a second copy of the page staged as ref 9.5 (2 Cor 9:5), removed here as a duplicate. Lines are lost in the scan at several points (“…”). Quotations: Rom 12:8; Ps 112:9 (LXX 111:9) within 2 Cor 9:9. Theodoret's account of the opponents (Jewish believers who said Paul kept the law in secret) is translated as written. Migne's Latin column, footnotes and marginal letters, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek, inside the lemma; OCR accent; OCR accents; OCR numeral; OCR slip; OCR slips; OCR κ read as χ; apparatus and Migne's Latin column read as Greek; divided word; divided word; Migne's Latin column and apparatus read as Greek; divided word; Migne's Latin column read as Greek; divided word; marginal letter; duplicate copy of the page staged as ref 9.5 (2 Cor 9:5), with Migne's Latin column and apparatus; footnote mark; footnote number; footnote number; OCR slip; line lost in the scan; line lost in the scan; OCR numeral; line lost in the scan; OCR slips; line lost in the scan; OCR slips and numeral; lines lost in the scan; marginal letter and Latin): ε΄. « ᾿Αναγκαῖον "" οὖν ἡγησάμην παρακαλέσαι ἢ εκ, δ. « τοὺς ἀδελφοὺς, ἵνα προέλθωσιν δ' εἰς ὑμᾶς, καὶ ὑμῶν ταύτην ἑτοίμην “εἶναι οὕτως, ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. » θὐδαμοῦ φιλανθρωπίαν ὠνόμασε τὴν μετάδοσιν, ἀλλὰ χάριν, καὶ χοινωγίαν, καὶ εὖλογίαν. Μετ᾿ εὐφροσύνης δὲ ταύτην κελεύει γίνεσθαι. Τοῦτο γὰρ εἶπεν, ὡς εὐλογίαν, καὶ μὴ ὡς πίεονεξίαν. Ὁ γὰρ πλεονεχτούμενος ἀνιᾶται, ὁ δὲ φιλοτιμούμενος ἤδεται, Ἐπειδὴ δὲ τῇ ἐξουσίχ τῆς γνώμῆς τὸ τῆς μεταδόσεως ἐπίστευσε μέτρον, ἀναγκαίως καὶ περὶ τούτου παραινεῖ τὰ εἰκότα. υδεὶ 4 τοῦγρ, Β. "'᾽ ἀναγκαῖα ἢ, 5" προσέλθωσιν Β, Ὕεμβ, 6. « ος δΔυίεηι ἀἴεο : Ου] ρᾶτοθ βεπιηαῖ, αὶ → ; θυ, Νὴ πανὶ βοιθδη, Ὀθ πο εθη 85 ἔγιιοῖα πη πλΒ} εἰ} 1 6 πὶ Υ γ] 0 το παι. εις. 7. « ἐπί ἀαϊογοπ αἰ ὶῖ θοις. ν ἢ.» ει διΐδι θυ ἄδγα ἴδοσαγο ἴῃ Ὑ0 Ὁ 8: αἱ ἰπ ΟΠ ηἶ θυ 5 ἴῃ δον] αη), » Εἰ ἢ ὁειἰ8. ἴῃ ΟἸπΠΘΠῚ δἰ πιρ οἰ οὐ δι ἢ οἱ δοπιρη 8 Ὁ δὶ : δε πὶ 80πὶ πηϊσαπὶ πὰς ἴῃ Τῷ ἰδοίη8 δὐΐ, οἱ 501} ϑιποίογα η) τα} 10 → ; θερίσει 5, » ΓΛγαν → θερίσει. » Ἄγαν; ὠνό βᾶσε → ὠνόμασε; σμιχρυλογέχζ → σμικρολογίᾳ; τῆ; τῶν χρημάτων → τῆς τῶν χρημάτων; ', θ΄. « Δυνατὸς → η΄, θ΄. « Δυνατὸς; αὐὖτἀρχειαν → αὐτάρκειαν; εἷς πᾶν → εἰς πᾶν; περιουσίαν "5 ἐξήτησε → περιουσίαν ἐξήτησε; Πὰαν γὰρ → Πᾶσαν γὰρ; τὴν προσαν ὡς → τὴν προ… σαν ὡς; φύει ν, ια΄ → φύει … ια΄; πᾶ» σαν → πᾶσαν; Υἷν χαταθαλλόμενϑν → γῆν καταβαλλόμενον; τρὸφὴν → τροφὴν; γεγγήματα ὃὲ → γεννήματα δὲ; ταὐυτης → ταύτης; ἀπιλότητα → ἁπλότητα; τῇ; σμικχρολογίας τὸ ιϑ', ιγ΄. ε« → τῆς σμικρολογίας τὸ… ιβ΄, ιγ΄. «; εὑὐχαριτιῶν → εὐχαριστιῶν; δοξάξοντες → δοξάζοντες; ἐν ἐκ τοῦδε → ἓν ἐκ τοῦδε; 5. ὁ σπ, ε. εὖ. ε. εν. χ. θ. οἰἴππ| Ἑσοπηπηοπιογηιι δὰ δά → ; Λέγει δὲ Α Ρ6Γ οὐδ καὶ → Λέγει δὲ καὶ; ὑπερθάλλουσὰν → ὑπερβάλλουσαν; ὁπου-δήποτε → ὁπουδήποτε; θεῷ - χαρποῦσθε → θεῷ· καρποῦσθε; ἐχείνων προσφερομένας → ἐκείνων προσφερομένας; οἰχονομιῶν → οἰκονομιῶν; καταληπτῆ; → καταληπτή;; ἐχείνων ἐξυφαίνειν → ἐκείνων ἐξυφαίνειν; ταῖς ἐχείνων α᾽͵ β΄. → ταῖς ἐκείνων… α΄, β΄.; θαῤ- α ρῶ → θαῤῥῶ; πεποιθῆσει ἧ → πεποιθήσει ᾗ; τὴν νομικὴν θεῖον → τὴν νομικὴν… θεῖον; 7ὺ γὰρ → Τὸ γὰρ; τὸν 57 νόμον → τὸν νόμον; χαρισμάτῶν, Τῆς → χαρισμάτων. Τῆς; λέχρηται → κέχρηται; οὐκ Υ΄. « → οὐκ… γ΄. «; γὰρ 8 περιπατοῦντες → γὰρ περιπατοῦντες; ἀάρχα → σάρκα; Σάρχα → Σάρκα; ἀχολουθοῦμεν → ἀκολουθοῦμεν; στρατείας 5 ἡμῶν → στρατείας ἡμῶν; ὀχυρω- (διη οἱ αυὶ ϑιπὶ ἃ} Πα 8νὸς ἰῃ ερφπὐάο ἴῃ γον ΐβ. βοητο δ Γας γεπϑ. ὅ. ε« ἴῃ πα ηὶ- “ τόν οὐ ΐβϑ0πη) ἰη Β. 5. Ἑλάοπὶ ποϑίεν μδυθὶ δά σλπι. ", 14. δ τῆς στρατείας οἰ} ἴῃ Α μάτων → ὀχυρωμάτων; τὰ χαοἱ ἴπ οαρ νη ὁ οἰ οἴη. ῖ, δι αἶι δὲ, ἰιἃ εἱ "08. ν [ῃαἰ παῖ, πίον πίον δά δἱ ρίσματα → τὰ χαρίσματα; Λογισμοὺς " καθαιροῦντες → Λογισμοὺς καθαιροῦντες; οὕτως μένους. → οὕτως… μένους.; δορναλώτους → δοριαλώτους; βασιλεΐ → βασιλεῖ; παρασχευάζομὲν ἕπεσθαι, → παρασκευάζομεν ἕπεσθαι..
Topics: Ethics
Cite (SBL): Theodoret, Interp. 2 Cor. 10.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
10.6PG 82
ς΄. ε Καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοὴν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. » Τὴν τῆς. μακροθυμίας αἰτίαν δεδήλωκεν. ᾿Αναμένομεν γὰρ, φησὶ, λόγῳ πεῖσαι καὶ παραινέσει τοὺς πλείστους, εἶθ᾽ οὕτως κολᾶσαι τοὺς ἐπὶ πλεῖστον ἀντιτείνειν ἐπιχειροῦντας.
s΄. e Kai en hetoimǭ echontes ekdikēsai pasan parakoēn, hotan plērōthę̄ hymōn hē hypakoē. » Tēn tēs. makrothymias aitian dedēlōken. ᾿Anamenomen gar, phēsi, logǭ peisai kai parainesei tous pleistous, eith᾽ houtōs kolasai tous epi pleiston antiteinein epicheirountas.
“And being ready to punish every disobedience, when your obedience is complete.” He has made known the reason for his long-suffering. For we wait, he says, to persuade the majority by word and exhortation, and only then to punish those who try to resist to the utmost.
2 Cor 10:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul delays punishment in order first to win over the majority by persuasion.
Notes on the original text
- Digital text corrected (OCR punctuation; OCR slips): παβαχαὴν → παρακοὴν; ἀντιτείνειν. ἐπιχειροῦντας. → ἀντιτείνειν ἐπιχειροῦντας..
Cite (SBL): Theodoret, Interp. 2 Cor. 10.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
10.7PG 82
ζ΄. «Τὰ κατὰ πρόσωπον βλέπετε; ». Κατ᾽ ἐρώτησιν ἀναγνωστέον. Δοκιμάζειν, φησὶν, ἕκαστον ἡμῶν βούλεσθε, καὶ τὰ καθ᾽ ἡμᾶς ἐξετάζειν; Οὐκοῦν σὺν ἀκριβείᾳ τοῦτο ποιήσατε. « Εἴ τις πέποιθεν ἑαυτῷ. Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ᾽ ἑαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς. » Τέως, φησὶ, κατ᾽ αὐτὴν τὴν ἐπωνυμίαν οὐκ ἠλαττώμεθα· τῇ γὰρ τοῦ Χριστοῦ προσηγορίᾳ καὶ ἡμεῖς λαμπρυνόμεθα. Σοφῶς δὲ ἄγαν τὴν τῶν ἔργων παρεξέτασιν τελευταίαν κατέλιπε, πρώτην δὲ τὴν, ἀπὸ τῆς προσηγορίας ἰσότητα τέθεικεν. Εἶτα ἐπάγει "
z΄. «Ta kata prosōpon blepete? ». Kat᾽ erōtēsin anagnōsteon. Dokimazein, phēsin, hekaston hēmōn boulesthe, kai ta kath᾽ hēmas exetazein? Oukoun syn akribeią touto poiēsate. « Ei tis pepoithen heautǭ. Christou einai, touto logizesthō palin aph᾽ heautou, hoti kathōs autos Christou, houtō kai hēmeis. » Teōs, phēsi, kat᾽ autēn tēn epōnymian ouk ēlattōmetha; tę̄ gar tou Christou prosēgorią kai hēmeis lamprynometha. Sophōs de agan tēn tōn ergōn parexetasin teleutaian katelipe, prōtēn de tēn, apo tēs prosēgorias isotēta tetheiken. Eita epagei "
“Do you look at things according to appearance?” It is to be read as a question. Do you wish, he says, to test each of us and to examine our affairs? Then do it with precision. “If anyone is confident in himself that he is Christ's, let him consider this again from himself, that as he is Christ's, so also are we.” Meanwhile, he says, in the very name we are not inferior; for we too are made illustrious by the name of Christ. Very wisely he left the comparison of works for last, and set first the equality that comes from the name. Then he adds:
2 Cor 10:7 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads the opening of 2 Cor 10:7 as a question and notes that Paul first claims equality with his opponents in the name of Christ before comparing works.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips): ἕχασταν ἡμῶν. βούλεσθε → ἕκαστον ἡμῶν βούλεσθε; ἀχριδείᾳ → ἀκριβείᾳ; ἀφ᾽ ἑαντοῦ → ἀφ᾽ ἑαυτοῦ; Τέω; φησὶ → Τέως, φησὶ; ἡλαττώμεθα.. τῇ → ἠλαττώμεθα· τῇ; παρἐξέτασιν → παρεξέτασιν.
Cite (SBL): Theodoret, Interp. 2 Cor. 10.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
10.8PG 82
η΄. « Ἐάν τε γὰρ καὶ περισσότερόν τι καυχήσωμαι καὶ περὶ τῆς ἐξουσίας ἧς ἔδωκεν ὁ Κύριος ἡμῖν εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι. » "Ἔδειξεν ὡς ἑκὼν παραλιμπάνει τῶν χαρισμάτων τὸν πλοῦτον΄ τὴν δέ γε ἐξουσίαν εἰληφέναι εἴρηκεν εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν, δεικνὺς ἐκείνους τοὐναντίον ποιοῦντας, καὶ οἰκοδομεῖν μὲν οὐ βουλομένους, τοὺς δὲ ἀλλοτρίους πόνους καθαιρεῖν πειρωμένους, θ΄, ι΄. « Ἵνα μὴ δόξω ὡς ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν" ὅτι αἱ μὲν ἐπιστολαὶ, φησὶ, βαρεῖαι καὶ ἰσχυραὶ, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. » Ταῦτα περὶ αὐτοῦ λέγειν… ὅτι μεγαλοῤῥημονεῖ μὲν ἀπὼν, παρὼν δέ ἐστιν εὐτελὴς καὶ λίαν ἀπαίδευτος. ια΄, ε Τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ.» Δυνάμεθα γυμνῶσαι τῆς ἀποστολικῆς ἀξίας τὸ μέγεθος, καὶ τὰ πράγματα δεῖξαι συνομολο…
ē΄. « Ean te gar kai perissoteron ti kauchēsōmai kai peri tēs exousias hēs edōken ho Kyrios hēmin eis oikodomēn, kai ouk eis kathairesin hymōn, ouk aischynthēsomai. » "Edeixen hōs hekōn paralimpanei tōn charismatōn ton plouton΄ tēn de ge exousian eilēphenai eirēken eis oikodomēn, kai ouk eis kathairesin, deiknys ekeinous tounantion poiountas, kai oikodomein men ou boulomenous, tous de allotrious ponous kathairein peirōmenous, th΄, i΄. « Hina mē doxō hōs ekphobein hymas dia tōn epistolōn" hoti hai men epistolai, phēsi, bareiai kai ischyrai, hē de parousia tou sōmatos asthenēs, kai ho logos exouthenēmenos. » Tauta peri autou legein… hoti megalorrhēmonei men apōn, parōn de estin eutelēs kai lian apaideutos. ia΄, e Touto logizesthō ho toioutos, hoti hoioi esmen tǭ logǭ di᾽ epistolōn apontes, toioutoi kai parontes tǭ ergǭ.» Dynametha gymnōsai tēs apostolikēs axias to megethos, kai ta pragmata deixai synomolo…
“For even if I boast somewhat more about the authority which the Lord gave us for building up and not for tearing you down, I shall not be put to shame.” He showed that he willingly passes over the wealth of his gifts; but he said that he had received the authority for building up and not for tearing down, showing that those men do the opposite: they do not wish to build, but try to tear down the labors of others. “So that I may not seem as if I would frighten you by letters. For his letters, he says, are weighty and strong, but his bodily presence is weak and his speech contemptible.” They … to say this about him: that he talks big when absent, but when present is paltry and quite uneducated. “Let such a one consider this, that what we are in word through letters when absent, such we are also in deed when present.” We are able to lay bare the greatness of the apostolic dignity and to show deeds agreeing …
Textual problem in this passage: see the notes.
2 Cor 10:8 (quotation, high confidence) · 2 Cor 10:9–10 (quotation, high confidence) · 2 Cor 10:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul's authority is for building up, unlike the opponents who tear down others' work, and that his deeds match his letters.
- This ref holds 2 Cor 10:8–11 (lemmas of 10:8, 10:9–10 and 10:11). Words are lost in the scan after the lemma of 10:10 and at the end of the section (“…”); Latin debris there is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR numeral; OCR punctuation; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; OCR slips; line lost in the scan; Latin debris; text breaks off in the scan): χανχήσων μαι → καυχήσωμαι; ἑχὼν → ἑκὼν; ἐξουσίαν. εἰληφέναι → ἐξουσίαν εἰληφέναι; χκαθαίρέσιν → καθαίρεσιν; ἀλλοτρίους. πόνους → ἀλλοτρίους πόνους; θ΄, (. « → θ΄, ι΄. «; ἐκφοδεῖν → ἐκφοβεῖν; λέγειν λιν πἰ 8 θυ ὅτι → λέγειν… ὅτι; εὖτε" λὴς → εὐτελὴς; Τοῦτα λογιζέσθω ὁ τονοῦτος → Τοῦτο λογιζέσθω ὁ τοιοῦτος; συνομολη» → συνομολο….
Cite (SBL): Theodoret, Interp. 2 Cor. 10.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
10.12PG 82
ιβ΄. « Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισι τῶν ἑαυτοὺς συνιστανόντων᾽ ἀλλ᾽ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες, καὶ συγκρίνοντες ἑαυτοῖς ἑαυτοὺς, οὐ συνιᾶσιν. »… τὸ χωρίον τοῦτο γέγραφεν, ἐλέγξαι τοὺς αἰτίους οὐ βουλόμενος. Λέγει δὲ τοῦτο: Ἐκεῖνοι εἰς ἑαυτοὺς ἀποβλέποντες, μόνους μεγίστους ἑαυτοὺς ὑπειλήφασιν - ἡμᾶς δὲ μὴ γένοιτο κατ᾽ ἐκείνους τὰ καθ᾽ ἡμᾶς αὐτοὺς ἐξετάσαι. Τοῦτο δὲ διὰ τῶν ἑξῆς διδάσκει σαφέστερον.
ib΄. « Ou gar tolmōmen enkrinai ē synkrinai heautous tisi tōn heautous synistanontōn᾽ all᾽ autoi en heautois heautous metrountes, kai synkrinontes heautois heautous, ou syniasin. »… to chōrion touto gegraphen, elenxai tous aitious ou boulomenos. Legei de touto: Ekeinoi eis heautous apoblepontes, monous megistous heautous hypeilēphasin - hēmas de mē genoito kat᾽ ekeinous ta kath᾽ hēmas autous exetasai. Touto de dia tōn hexēs didaskei saphesteron.
“For we do not dare to class or compare ourselves with some of those who commend themselves; but they, measuring themselves by themselves and comparing themselves with themselves, do not understand.” … he has written this passage, not wishing to expose those responsible. He means this: those men, looking to themselves, have supposed themselves alone to be the greatest; but far be it from us to examine our affairs after their fashion. This he teaches more clearly in what follows.
Textual problem in this passage: see the notes.
2 Cor 10:12 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul, without naming them, rebukes opponents who measure themselves by themselves.
- Words are lost in the scan at the start of the comment (“…”); the word “obscurely” (Ἀσαφῶς), found misplaced in the scan inside ref 10.13, probably belongs here (“he has written this passage obscurely”). Migne's apparatus and Latin, read as Greek, are removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR debris; OCR slip; OCR slips; OCR β read as δ; footnote marks; line lost in the scan; marginal letter, apparatus and Latin read as Greek, inside the lemma): ἐγχρῖναι ἣ → ἐγκρῖναι ἢ; Ὁ λογισμοὺς --- Χριστοῦ, [τὰ οἱ ποδίογ ἴῃ " χοῦ διαθ, Β, ὠώ᾽ → ; συνιᾶσιν "". τὸ χωρίον → συνιᾶσιν. »… τὸ χωρίον; ἈΕῚ ἐλέγξαι → ἐλέγξαι; ἀποδλέποντες → ἀποβλέποντες; ἡμᾶ; αὐτοὺς → ἡμᾶς αὐτοὺς.
Cite (SBL): Theodoret, Interp. 2 Cor. 10.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
10.13PG 82
ιγ΄. ε Ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου ἐφικέσθαι ἄκρι καὶ ὑμῶν. » Μέτρον κανόνος τὴν ὑπὸ Θεοῦ δεδομένην ἐκάλεσε χάριν. Ταύτην γὰρ ὁ μεγαλόδωρος διένειμε τοῖς πιστεύουσι. Τοῦτο καὶ Ῥωμαίοις ἐπιστέλλων ἔφη " ε« Ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. ν Λέγει δὲ, ὅτι Τὴν τοῦ φρονήματος περικόπτομεν ἀμετρίαν, εἰς δὲ τὴν… δεδομένην ἀποβλέπομεν χάριν, καὶ ἴσμεν ὅτι μέχρις ὑμῶν ὁ ἡμέτερος ἔφθασε δρόμος. Τοῦτο γὰρ διδάσκει τὰ ἑξῆς" ιδ΄-ις΄. « Οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς, ὑπερεκτείνομεν ἑαυτούς " ἄκρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν" εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. » Ἡμεῖς τῷ δεδομένῳ κεχρήμεθα μέτρῳ, καὶ πρὸς ἐκεῖνο μετροῦμεν τὰ καθ᾽ ἡμᾶς. Οἴδαμεν δὲ ὅτι καὶ μέχρις ὑμῶν ἐληλύθαμεν, καὶ τὸ θεῖον ὑμῖν προσενηνόχαμεν Εὐαγγέλιον. Ἐλπίζομεν δὲ καὶ περαιτέρω προβῆναι, ὑμῶν δηλονότι τῇ πίστει βεβαιουμένων, καὶ τοῖς ἡμετέροις πόνοις προσμαρτυρούντων. Μὴ γὰρ γένοιτο ἡμᾶς ἐπὶ τοῖς ἀλλοτρίοις ἱδρῶσι μέγα φρονεῖν. Τοῦτο γὰῤ εἶπεν, οὐκ ἐν ἀλλοτρίῳ εἰς τὰ ἔτοιμα καυχήσασθαι. Αἰνίττεται δὲ ἐκείνους, τοὺς τοῖς μὲν οὐδέπω πεπιστευκόσι κηρύττειν οὐκ αἱρουμένους, τοὺς δὲ τὸ κήρυγμα δεξαμένους διαφθείρειν ἐπιχειροῦντας. Ἐπειδὴ δὲ πολλάκις εἶπε, ᾿καυχώμεθά, ἵνα μὴ τις αὐτὸν ἀληθῶς μέγα φρονεῖν… ιζ΄. « Ὁ δὲ καυχώμενος ἐν Κυρίῳ καυχάσθω.» Οὐδὲ γὰρ ἐφ᾽ ἑαυτοῖς σεμνυνόμεθα, ἀλλ᾽ ἐπὶ ταῖς θείαις… ιη΄. « Οὐ γὰρ ὁ ἑάυτὸν συνιστάνων ἐκεῖνός ἐστι δόκιμος, ἀλλ᾽ ὃν ὁ Κύριος συνίστησιν. ν Οὐ γὰρ ἑαυτοῖς προσήκει προσμαρτυρεῖν ἀρετὴν, ἀλλὰ τὴν θείαν… Εἶτα, μέλλων τοὺς οἰκείους ἐπαίνους διεξιέναι, προθεραπεύει τὴν ἀκοὴν, ἀφροσύνην…
ig΄. e Hēmeis de ouk eis ta ametra kauchēsometha, alla kata to metron tou kanonos, hou emerisen hēmin ho Theos metrou ephikesthai akri kai hymōn. » Metron kanonos tēn hypo Theou dedomenēn ekalese charin. Tautēn gar ho megalodōros dieneime tois pisteuousi. Touto kai Rhōmaiois epistellōn ephē " e« Hekastǭ hōs ho Theos emerise metron pisteōs. n Legei de, hoti Tēn tou phronēmatos perikoptomen ametrian, eis de tēn… dedomenēn apoblepomen charin, kai ismen hoti mechris hymōn ho hēmeteros ephthase dromos. Touto gar didaskei ta hexēs" id΄-is΄. « Ou gar hōs mē ephiknoumenoi eis hymas, hyperekteinomen heautous " akri gar kai hymōn ephthasamen en tǭ Euangeliǭ tou Christou, ouk eis ta ametra kauchōmenoi en allotriois kopois, elpida de echontes auxanomenēs tēs pisteōs hymōn, en hymin megalynthēnai kata ton kanona hēmōn eis perisseian" eis ta hyperekeina hymōn euangelisasthai, ouk en allotriǭ kanoni eis ta hetoima kauchēsasthai. » Hēmeis tǭ dedomenǭ kechrēmetha metrǭ, kai pros ekeino metroumen ta kath᾽ hēmas. Oidamen de hoti kai mechris hymōn elēlythamen, kai to theion hymin prosenēnochamen Euangelion. Elpizomen de kai peraiterō probēnai, hymōn dēlonoti tę̄ pistei bebaioumenōn, kai tois hēmeterois ponois prosmartyrountōn. Mē gar genoito hēmas epi tois allotriois hidrōsi mega phronein. Touto gar eipen, ouk en allotriǭ eis ta etoima kauchēsasthai. Ainittetai de ekeinous, tous tois men oudepō pepisteukosi kēryttein ouk hairoumenous, tous de to kērygma dexamenous diaphtheirein epicheirountas. Epeidē de pollakis eipe, ᾿kauchōmetha, hina mē tis auton alēthōs mega phronein… iz΄. « Ho de kauchōmenos en Kyriǭ kauchasthō.» Oude gar eph᾽ heautois semnynometha, all᾽ epi tais theiais… iē΄. « Ou gar ho heauton synistanōn ekeinos esti dokimos, all᾽ hon ho Kyrios synistēsin. n Ou gar heautois prosēkei prosmartyrein aretēn, alla tēn theian… Eita, mellōn tous oikeious epainous diexienai, protherapeuei tēn akoēn, aphrosynēn…
“But we will not boast beyond measure, but according to the measure of the rule which God apportioned to us as a measure, to reach even as far as you.” By “measure of the rule” he means the grace given by God; for this the bountiful one has distributed to those who believe. This he also said when writing to the Romans: “To each as God has apportioned a measure of faith.” And he means: we cut off immoderation of mind, and look to the grace … given, and we know that our course has reached as far as you. For this is what the following teaches: “For we are not overextending ourselves, as though we did not reach to you; for we came even as far as you in the gospel of Christ, not boasting beyond measure in other men's labors, but having hope that, as your faith grows, we shall be magnified among you according to our rule, to overflowing, so as to preach the gospel in the regions beyond you, not to boast in another's rule of things already prepared.” We use the measure given us and measure our affairs by it. We know that we came even as far as you and brought you the divine gospel. And we hope to advance further, as you, clearly, are confirmed in the faith and bear witness to our labors. For far be it from us to take pride in other men's sweat; for this is what he meant by “not to boast in another's [rule] of things already prepared.” He hints at those men who do not choose to preach to those who have not yet believed, but try to corrupt those who have received the proclamation. And since he often said “we boast,” lest anyone [think] that he truly takes pride … “But let him who boasts boast in the Lord.” For we do not take pride in ourselves, but in the divine … “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” For it is not fitting to bear witness to one's own virtue, but … the divine … Then, being about to recount his own praises, he prepares the hearing beforehand, … folly …
Textual problem in this passage: see the notes.
2 Cor 10:13 (quotation, high confidence) · Rom 12:3 (quotation, high confidence) · 2 Cor 10:14–16 (quotation, high confidence) · 2 Cor 10:17 (quotation, high confidence) · Jer 9:24 (9:23 LXX) (allusion, medium confidence) · 2 Cor 10:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the “measure of the rule” as the grace God gives, and contrasts Paul's preaching to new hearers with the opponents who corrupt churches others have founded.
- This ref holds 2 Cor 10:13–18 (lemmas of 10:13, 10:14–16, 10:17 and 10:18). Lines are lost in the scan at several points (“…”). Quotations: Rom 12:3; 2 Cor 10:17 cites Jer 9:24. A misplaced word (Ἀσαφῶς, “obscurely”, probably from the comment on 10:12) and Migne's Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris inside a word; Migne's Latin column read as Greek, inside the lemma; OCR accent; OCR accent; footnote marks; OCR numerals; OCR slip; OCR slips; OCR slips; footnote number; OCR β read as δ; divided word; marginal letter and Latin; garbled repeated line; text breaks off; line lost in the scan; OCR debris; line lost in the scan; OCR numeral; line lost; a misplaced word (Ἀσαφῶς, probably from the comment on 10:12) and Latin debris): χανχησόμεθα → καυχησόμεθα; χαξὰ → κατὰ; ὃ Θεὸς ἐμέρισε → ὁ Θεὸς ἐμέρισε; Τὴν «οὔ φρονήματος περιχόπτομεν → Τὴν τοῦ φρονήματος περικόπτομεν; τὴν; ᾿Ασαφῶς ἅπαν ἃ 568 γποτὶ πὰς ἃ Ῥ 60 ἰὶς δεδομένην → τὴν… δεδομένην; ἀποδλέπομεν → ἀποβλέπομεν; μέχρις Βὶ ἑλημβ, Δὰ μῶν → μέχρις ὑμῶν; ιδ’εἰς΄. ὁ Οὐ → ιδ΄-ις΄. « Οὐ; ὉὈπερεχτείνομεν → ὑπερεκτείνομεν; ἐφθάὅὄλμεν ἕν τῷ → ἐφθάσαμεν ἐν τῷ; καυχώμενοι ἕν ἀλλοτρίοις κόποις "", → καυχώμενοι ἐν ἀλλοτρίοις κόποις,; ἡ μῶν εἰς περισσείαν → ἡμῶν εἰς περισσείαν; χαυχήτασθαι → καυχήσασθαι; προὄηναι → προβῆναι; βεδαιουμένων, καὶ 6 «οἷς → βεβαιουμένων, καὶ τοῖς; ἀλλοτρίφ εἰς → ἀλλοτρίῳ εἰς; ὃὲ ἐκείνους, «οὺς τοῖς → δὲ ἐκείνους, τοὺς τοῖς; μέγα φρονεῖν ιζξ΄.ε Ὁ δὲ → μέγα φρονεῖν… ιζ΄. « Ὁ δὲ; Οὐδὲ τὰρ ἐφ᾽ ἑαντοῖς δεμνυνόμεέθα → Οὐδὲ γὰρ ἐφ᾽ ἑαυτοῖς σεμνυνόμεθα; θείαις :-η΄. « → θείαις… ιη΄. «; ἐστι ἐν δηἐδ! Ζᾶγα : βοὴ ἴῃ δ᾽ίθηα γερυΐα ἰπ 115. αὐὰ οἱ ΟΑὐ δῖε δαΐμν υὐ ἀ6 δ] δι ΐδ εἰ δόκιμος → ἐστι δόκιμος; ἑαυ- Ὁ [16 ρτοθαίιι5 68, 568 ποῖς → ἑαυτοῖς; τὴν θείαν γε μα ρέροα ν. Εἴτα → τὴν θείαν… Εἶτα; ἀφροσύν Νάδήαν αρῚ ας ρ ἣν ἀκοὴν, ἀφροσύνην → ἀφροσύνην….
Cite (SBL): Theodoret, Interp. 2 Cor. 10.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 11
11.1PG 82
α΄. « Ὄφελον ἀνέχεσθέ μου μικρὸν τῇ ἀφροσύνῃ. » Οἶδα, φησὶν, ὡς οὐ προσήκει τοῖς ἀγχινοίᾳ κεκοσμημένοις οἰκείους ἐπαίνους διεξιέναι " ἀναγκάζομαι δὲ τοῦτο ποιεῖν’ ἀνέχεσθε τοίνυν μικρᾶς ἀφροσύνης. Εἴτα ἠθικώτερον" « ᾿Αλλὰ καὶ ἀνέχεσθέ μου. ν Δείκνυσι δὲ καὶ τὸν τῶν εἰρημένων σκοπόν. β', γ΄. ε Ζηλῶ γὰρ ὑμᾶς Θεοῦ ζήλῳ " ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Φοβοῦμαι δὲ μή πως ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν ἐν τῇ πανουργίᾳ αὑτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν. ν Προμνήστωρ ὑμῶν ἐγενόμην, καὶ τοῦ γάμου μεσίτης " δι᾽ ἐμοῦ ἐδέξασθε τοῦ νυμφίου τὰ δῶρα. Οὗ δὴ χάριν ζηλοτύπως διάκειμαι, δεδιὼς καὶ τρέμων μὴ τῆς ἁπλότητος. ὑμῶν ἡ τούτων περιγένηται πανουργία, Πᾶσαν μέντοι τὴν Ἐκκλησίαν παρθένον ὠνόμασε, τῆς πίστεως τὸ ἀκραιφνὲς οὕτω καλῶν. Οὐ γὰρ παρθενίαν ἅπαντες οἱ πιστεύοντες ἐπαγγέλλονται" ἀλλὰ τῷ γνησίῳ τῆς πίστεως… δίως οὐ τοῦ διαβόλου, ἀλλὰ τοῦ ὄφεως ἐμνημόνευσε, δεικνὺς καὶ τούτους τῷ ὄφει παραπλησίως ὄργανα τοῦ διαβόλου γεγενημένους. Καὶ αὐτὴν δὲ τὴν βλάβην φθορὰν προσηγόρευσεν, ἐπειδὴ καὶ αὐτοὺς
a΄. « Ophelon anechesthe mou mikron tę̄ aphrosynę̄. » Oida, phēsin, hōs ou prosēkei tois anchinoią kekosmēmenois oikeious epainous diexienai " anankazomai de touto poiein’ anechesthe toinyn mikras aphrosynēs. Eita ēthikōteron" « ᾿Alla kai anechesthe mou. n Deiknysi de kai ton tōn eirēmenōn skopon. b', g΄. e Zēlō gar hymas Theou zēlǭ " hērmosamēn gar hymas heni andri parthenon hagnēn parastēsai tǭ Christǭ. Phoboumai de mē pōs hōs ho ophis Euan exēpatēsen en tę̄ panourgią hautou, houtō phtharę̄ ta noēmata hymōn apo tēs haplotētos tēs eis ton Christon. n Promnēstōr hymōn egenomēn, kai tou gamou mesitēs " di᾽ emou edexasthe tou nymphiou ta dōra. Hou dē charin zēlotypōs diakeimai, dediōs kai tremōn mē tēs haplotētos. hymōn hē toutōn perigenētai panourgia, Pasan mentoi tēn Ekklēsian parthenon ōnomase, tēs pisteōs to akraiphnes houtō kalōn. Ou gar parthenian hapantes hoi pisteuontes epangellontai" alla tǭ gnēsiǭ tēs pisteōs… diōs ou tou diabolou, alla tou opheōs emnēmoneuse, deiknys kai toutous tǭ ophei paraplēsiōs organa tou diabolou gegenēmenous. Kai autēn de tēn blabēn phthoran prosēgoreusen, epeidē kai autous
“I wish you would bear with me in a little folly.” I know, he says, that it is not fitting for those adorned with understanding to recount their own praises; but I am forced to do this; so bear with a little folly. Then, more gently: “But indeed, bear with me.” And he shows the purpose of what he has said: “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, to present you as a pure virgin to Christ. But I fear lest somehow, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity that is toward Christ.” I became your matchmaker and the go-between of the marriage; through me you received the bridegroom's gifts. That is why I am jealously disposed, fearing and trembling lest these men's cunning should prevail over your simplicity. He called the whole church a virgin, so naming the purity of its faith; for not all believers profess virginity, but by the genuineness of the faith … he mentioned not the devil but the serpent, showing that these men too, like the serpent, have become instruments of the devil. And he called the harm itself corruption, since them also …
Textual problem in this passage: see the notes.
2 Cor 11:1 (quotation, high confidence) · 2 Cor 11:2–3 (quotation, high confidence) · Gen 3:1–13 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains Paul's “folly” and his jealousy as the matchmaker who betrothed the church, a virgin in the purity of its faith, to Christ.
- This ref holds 2 Cor 11:1–3 (lemmas of 11:1a, 11:1b and 11:2–3). Lines are lost in the scan (“…”), and the section breaks off. The reference to the serpent alludes to Gen 3:1–13. Migne's apparatus and Latin column, read as Greek, are removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR accents; footnote marks; OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; apparatus and Migne's Latin column read as Greek; line lost in the scan; OCR β read as δ): “ὄφελον → Ὄφελον; χεχοσμημένοις → κεκοσμημένοις; 3. συνιοῦσιν Β, 5! πόνοις Β. αυῶ δὲ ἴῃ τοὶ Δρνοπέπι τα αἱ. » Ἰῃ 608 ὅυ} : εἰ το 8 οὐκί δι πιὸ πιὸ δῖ ἢ Ἀΐ ἱρνἱ γ 0018 ᾽ν» Ηρα ποπιΐπο, μη Α → ; ἠθιχώτερον → ἠθικώτερον; Δε(χγυσι → Δείκνυσι; ξήλῳ → ζήλῳ; ἥρμοσάμὴν "" γὰρ → ἡρμοσάμην γὰρ; Φοδοῦμαι → Φοβοῦμαι; οὗτα. φθαρῇ → οὕτω φθαρῇ; Προμυήστωρ → Προμνήστωρ; γυμφίου → νυμφίου; οὕτω χαλῶν → οὕτω καλῶν; πίστεως δίως οὐ τοῦ διαδόλου → πίστεως… δίως οὐ τοῦ διαβόλου; ὄρεως → ὄφεως; διαδόλον γεγενημένους → διαβόλου γεγενημένους; βλάὄην → βλάβην.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.4PG 82
δ΄. « Εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐχηρύξαμεν, ἣ Πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἣ Εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἠνείχεσθε. » Πρὸς τοὺς ἀπατηθέντας τὴν κατηγορίαν μετήνεγκεν, καὶ σαφῶς ἔδειξε τῆς ἐξαπάτης τὴν ἀτοπίαν. Τί δήποτε γὰρ, φησὶ, ὑπήχθητε; Ἄλλον ὑμῖν ἐκήρυξαν Ἰησοῦν " ἑτέρας δὲ ὑμῖν παρέσχον τοῦ Πνεύματος δωρεάς " ἄλλο δὲ
d΄. « Ei men gar ho erchomenos allon Iēsoun kēryssei, hon ouk echēryxamen, hē Pneuma heteron lambanete ho ouk elabete, hē Euangelion heteron ho ouk edexasthe, kalōs ēneichesthe. » Pros tous apatēthentas tēn katēgorian metēnenken, kai saphōs edeixe tēs exapatēs tēn atopian. Ti dēpote gar, phēsi, hypēchthēte? Allon hymin ekēryxan Iēsoun " heteras de hymin pareschon tou Pneumatos dōreas " allo de
“For if the one who comes preaches another Jesus whom we did not preach, or you receive a different Spirit which you did not receive, or a different gospel which you did not accept, you would do well to bear with it.” He turned the accusation onto those who had been deceived, and clearly showed the absurdity of the deception. For why, he says, were you led astray? Did they preach another Jesus to you? Did they furnish you with other gifts of the Spirit? Another …
2 Cor 11:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul turns the blame onto the Corinthians, who were led astray though the opponents offered no other Jesus, Spirit or gospel.
- The section breaks off in the scan.
Notes on the original text
- Digital text corrected (OCR accent; OCR debris; OCR slip; OCR slips; OCR β read as δ): λαμδάνετε → λαμβάνετε; ἐλάδετε → ἐλάβετε; ἢνείχεσθε → ἠνείχεσθε; «ἧς ἐξαπάτης → τῆς ἐξαπάτης; ὑπήχθητε;; ΓΑλλον → ὑπήχθητε; Ἄλλον; ἑτέρας ς δὲ → ἑτέρας δὲ.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.5PG 82
ε΄. « Λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπὲρ λίαν ἀποστόλων. » ᾿Αλλὰ γὰρ, φησὶ, περιττὸν τούτοις τὰ ἡμέτερα συγκρίνειν. Ἡγοῦμαι γὰρ ὅτι τῶν μεγάλων τῆς ἀληθείας οὐκ ἀποδέομεν κηρύκων. Καὶ τοῦτο δὲ ἐκέρασε τῇ μετριότητι " οὐ γὰρ εἶπεν, Ἴσος εἰμὶ τῶν ὑπὲρ λίαν ἀποστόλων " ἀλλὰ, ὥμαι, τουτέστι νομίζω, μηδὲν αὐτῶν ὑστερηκέναι.
e΄. « Logizomai gar mēden hysterēkenai tōn hyper lian apostolōn. » ᾿Alla gar, phēsi, peritton toutois ta hēmetera synkrinein. Hēgoumai gar hoti tōn megalōn tēs alētheias ouk apodeomen kērykōn. Kai touto de ekerase tę̄ metriotēti " ou gar eipen, Isos eimi tōn hyper lian apostolōn " alla, hōmai, toutesti nomizō, mēden autōn hysterēkenai.
“For I reckon that I am in no way inferior to the most eminent apostles.” But it is superfluous, he says, to compare our affairs with these men. For I consider that I fall short in nothing of the great heralds of the truth. And this too he tempered with modesty; for he did not say, I am equal to the most eminent apostles, but “I reckon,” that is, I think, that I am in no way inferior to them.
2 Cor 11:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul claims, modestly, to fall short in nothing of the great apostles.
- Theodoret takes “the most eminent apostles” (literally “the over-much apostles”) as the leading apostles, the great heralds of the truth (compare the comment on 11:6), not as Paul's opponents. The word before “that is, I think” is garbled in the scan (ὥμαι); rendered by sense from the lemma.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips): ὕστερηχέναι → ὑστερηκέναι; τούτοῖς → τούτοις; ἽἼσος → Ἴσος.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.6PG 82
ς΄. « Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ᾽ οὐ τῇ γνώσει. » Ἠδύνατο μὲν εἰπεῖν, ὅτι οἱ κορυφαῖοι τῶν ἀποστόλων ἰδιῶται" ἀλλ᾽ οὐδὲν περὶ ἐκείνων ἔφη, ἀλλὰ περὶ ἑαυτοῦ φησιν ὅτι Τὴν μὲν γλῶτταν ἀπαίδευτον ἔχω, τὴν δὲ διάνοιαν τῇ θεογνωσίᾳ κεκοσμημένην. ε ᾿Αλλ’ ἐν παντὶ φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς. » Τούτων δὲ καὶ ὑμεῖς μάρτυρες " δῆλα γὰρ ὑμῖν ἐγένετο τὰ ἡμέτερα.
s΄. « Ei de kai idiōtēs tǭ logǭ, all᾽ ou tę̄ gnōsei. » Ēdynato men eipein, hoti hoi koryphaioi tōn apostolōn idiōtai" all᾽ ouden peri ekeinōn ephē, alla peri heautou phēsin hoti Tēn men glōttan apaideuton echō, tēn de dianoian tę̄ theognōsią kekosmēmenēn. e ᾿All’ en panti phanerōthentes en pasin eis hymas. » Toutōn de kai hymeis martyres " dēla gar hymin egeneto ta hēmetera.
“But even if I am unskilled in speech, yet not in knowledge.” He could have said that the leaders of the apostles were unlettered; but he said nothing about them, and speaks about himself: My tongue is untrained, but my mind is adorned with the knowledge of God. “But in every way we have been made manifest to you in all things.” Of these things you too are witnesses; for our affairs have become plain to you.
2 Cor 11:6 (quotation, high confidence) · Acts 4:13 (allusion, low confidence)
Notes and citation
Summary: Theodoret notes that Paul admits only that he is untrained in speech, not in the knowledge of God.
- The remark that the leading apostles were unlettered alludes to Acts 4:13.
Notes on the original text
- Digital text corrected (OCR slip; OCR κ read as χ; divided word; marginal letter; OCR κ read as χ): γνώαει → γνώσει; χορυφαῖοι → κορυφαῖοι; ἐχείνων ἔφη → ἐκείνων ἔφη; χεχο- Ὁ σμημένην → κεκοσμημένην; ἐγένετῃ → ἐγένετο.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.7PG 82
ζ΄. ε« Ἢ ἁμαρτίαν ἐποίησα, ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε; ὅτι δωρεὰν τὸ τοῦ Θεοῦ Εὐαγγέλιον εὐηγγελισάμην ὑμῖν; » Ταύτην, ὡς ἔοικεν, ἔχω κατηγορίαν, ὅτι μετριότητι πολλῇ παρ᾽ ὑμῖν ἐχρησάμην, καὶ κηρύττων ὑμῖν Εὐαγγέλιον, οὐδὲ τὴν ἀναγκαίαν παρ᾽ ὑμῶν ἐκομισάμην τροφήν… πρὸς τὴν ὑμῶν διακονίαν. » Ὑμῖν προσφέρων τὸ κήρυγμα, παρ᾽ ἄλλων ἐκομιζόμην ἀναγκαίαν τροφήν. Καλῶς δὲ τὸ ὀψώνιον τέθεικεν, ἐπειδὴ καὶ στρατείας ἐν τοῖς πρόσθεν ἐμνήσθη. Σεσυληκέναι δὲ ἔφη τὰς ἄλλας Ἐκκλησίας, ἐπειδὴ παρὰ Κορινθίοις κηρύττων παρ᾽ ἄλλων ἐτρέφετο. θ΄. « Καὶ παρὼν πρὸς ὑμᾶς, καὶ ὑστερηθεὶς, οὐ κατενάρκησα οὐδενός " τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ Μακεδονίας. » Διὰ πάντων ἔδειξε καὶ τὴν ἐκείνων σμικρολογίαν, καὶ τὴν αὑτοῦ φιλοτιμίαν. Καὶ παρήμην γὰρ, φησὶ, καὶ ὑμῖν, τὸ θεῖον προσφέρων κήρυγμα, καὶ ἐν ἐνδείᾳ κατέστην, καὶ βαρῦναι ὑμᾶς οὐκ ἠνεσχόμην. Μακεδόνες γάρ μου τὴν χρείαν ἐπλήρωσαν. Καὶ αὐτὴ δὲ μεγίστη Κορινθίων κατηγορία " παρ' αὐτοῖς γὰρ διάγων ὁ ᾿Απόστολος, παρ᾽ ἑτέρων ἐτρέφετο. Ἵνα δὲ μὴ νομίσωσιν αὐτὸν τοῦ λαβεῖν ἕνεκεν ταῦτα λέγειν, ἀναγκαίως ἐπήγαγε " « Καὶ ἐν παντὶ ἀβαρῆ ὑμῖν ἐμαυτὸν ἐτήρησα, καὶ τηρήσω. » Καὶ ὡς ἂν μὴ τις ὑπολάβῃ λόγοις αὐτὸν μόνον τοιούτοις κεχρῆσθαι, προστέθεικε καὶ ὄρκον.
z΄. e« Ē hamartian epoiēsa, emauton tapeinōn hina hymeis hypsōthēte? hoti dōrean to tou Theou Euangelion euēngelisamēn hymin? » Tautēn, hōs eoiken, echō katēgorian, hoti metriotēti pollę̄ par᾽ hymin echrēsamēn, kai kēryttōn hymin Euangelion, oude tēn anankaian par᾽ hymōn ekomisamēn trophēn… pros tēn hymōn diakonian. » Hymin prospherōn to kērygma, par᾽ allōn ekomizomēn anankaian trophēn. Kalōs de to opsōnion tetheiken, epeidē kai strateias en tois prosthen emnēsthē. Sesylēkenai de ephē tas allas Ekklēsias, epeidē para Korinthiois kēryttōn par᾽ allōn etrepheto. th΄. « Kai parōn pros hymas, kai hysterētheis, ou katenarkēsa oudenos " to gar hysterēma mou prosaneplērōsan hoi adelphoi elthontes apo Makedonias. » Dia pantōn edeixe kai tēn ekeinōn smikrologian, kai tēn hautou philotimian. Kai parēmēn gar, phēsi, kai hymin, to theion prospherōn kērygma, kai en endeią katestēn, kai barynai hymas ouk ēneschomēn. Makedones gar mou tēn chreian eplērōsan. Kai autē de megistē Korinthiōn katēgoria " par' autois gar diagōn ho ᾿Apostolos, par᾽ heterōn etrepheto. Hina de mē nomisōsin auton tou labein heneken tauta legein, anankaiōs epēgage " « Kai en panti abarē hymin emauton etērēsa, kai tērēsō. » Kai hōs an mē tis hypolabę̄ logois auton monon toioutois kechrēsthai, prostetheike kai orkon.
“Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you free of charge?” This, it seems, is the charge against me: that I behaved among you with great modesty, and while preaching the gospel to you did not take from you even the food I needed. … for your ministry.” Bringing you the proclamation, I received the food I needed from others. He has fittingly put “wages,” since he also mentioned military service earlier. He said he had “robbed” the other churches, since while preaching among the Corinthians he was fed by others. “And when I was present with you and was in need, I was a burden to no one; for the brothers who came from Macedonia supplied my need.” Through it all he showed both their stinginess and his own generosity. For I was present with you, he says, bringing the divine proclamation, and I fell into want, and I would not burden you; for Macedonians filled my need. And this itself is the greatest accusation against the Corinthians: for while the Apostle lived among them, he was fed by others. And lest they think he was saying this in order to receive something, he necessarily added: “And in everything I kept myself from being a burden to you, and will keep myself so.” And lest anyone suppose that he used such words only, he added an oath as well.
Textual problem in this passage: see the notes.
2 Cor 11:7 (quotation, high confidence) · 2 Cor 11:8 (quotation, high confidence) · 2 Cor 11:9 (quotation, high confidence) · 2 Cor 10:3–4 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains that Paul preached at Corinth without pay, supported by other churches, which exposes the Corinthians' stinginess and his own generosity.
- This ref holds 2 Cor 11:7–9 (lemmas of 11:7, 11:8 and 11:9). Most of the lemma of 11:8 (“I robbed other churches by taking wages”) is lost in the scan (“…”). The earlier mention of military service is 2 Cor 10:3–4. Migne's Latin column, apparatus and marginal letters, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; OCR accent; OCR accents; OCR numeral; OCR slip; marginal letter and Latin; OCR slips; OCR β read as δ; OCR κ read as χ; apparatus read as Greek; divided word; Migne's Latin column read as Greek; footnote mark; footnote marks; lines lost in the scan; OCR punctuation): ἐμαυτὸν "" ταπεινῶν → ἐμαυτὸν ταπεινῶν; τροφὴν. πρὸς τὴν ὑμῶν. διακονίαν. → τροφήν… πρὸς τὴν ὑμῶν διακονίαν.; τὸ Φ ἑαυτόν Β. αι, κήρυγμα → τὸ κήρυγμα; ἐχομιζόμην ἀναγκαίαν τρο- Αὶ ξε!ἑυπι ργαάϊοαπβ, 40 41118 φήν → ἐκομιζόμην ἀναγκαίαν τροφήν; Σεσυληχέναι ὃ ἔφη → Σεσυληκέναι δὲ ἔφη; Ἐχνλησίας͵ → Ἐκκλησίας,; Κ. « Καὶ παρὼν → θ΄. « Καὶ παρὼν; κατενάρχησα οὐδενές → κατενάρκησα οὐδενός; προσἀνεπλήρωσαν → προσανεπλήρωσαν; ἐχείνων σμιχρολογίαν → ἐκείνων σμικρολογίαν; παρήμην "7 γὰρ → παρήμην γὰρ; ἧνεσχόμῆν → ἠνεσχόμην; ον 8118, Δ] θαῖυν 0 δἰ (υἱ πὶ πὶ Ἵνα → Ἵνα; λαδεῖν ἕνεκεν ταῦτα Β 4}1}5. Να λέγειν → λαβεῖν ἕνεκεν ταῦτα λέγειν; ἀδαρῆ → ἀβαρῆ; ὑπολάδῃ λόγοις αὐτὸν. μόνον → ὑπολάβῃ λόγοις αὐτὸν μόνον.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.8PG 82
ἡ. « Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοί, ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται ἐν τοῖς κλίμασι τῆς ᾿Αχαῖας. » Οὐδεὶς, φησὶ, ἐμφράξει μου τὸ στόμα, οὐδὲ ἀποστερήσει με τοῦ τῆσδε φιλοτιμίας αὐχήματος. Ἔπειτα εἰδὼς τὸ βαρὺ τῶν εἰρημένων, τὴν θεραπείαν προσφέρει.
hē. « Estin alētheia Christou en emoi, hoti hē kauchēsis hautē ou phragēsetai en tois klimasi tēs ᾿Achaias. » Oudeis, phēsi, emphraxei mou to stoma, oude aposterēsei me tou tēsde philotimias auchēmatos. Epeita eidōs to bary tōn eirēmenōn, tēn therapeian prospherei.
“As the truth of Christ is in me, this boasting will not be silenced in the regions of Achaia.” No one, he says, will stop my mouth, nor deprive me of the boast of this generosity. Then, knowing the weight of what was said, he offers a remedy.
2 Cor 11:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's oath that no one will take from him the boast of preaching without pay.
- The lemma is 2 Cor 11:10, not 11:8.
Notes on the original text
- Digital text corrected (OCR punctuation; footnote mark): ἐμοὶ", → ἐμοί,; φησὶ,, → φησὶ,; τὸ. βαρὺ τῶν. εἰρημένων → τὸ βαρὺ τῶν εἰρημένων.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.11PG 82
ια΄. « Διὰ τί; ὅτε οὐκ ἀγαπῶ ὑμᾶς; Θεὸς οἶδε. ν Τῇ μαρτυρίᾳ πᾶσαν πονηρὰν ὑποψίαν ἐξήλασε. Διὰ τί οὖν οὐ λαμβάνεις; ιβ΄. « Ὃ δὲ ποιῶ, καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμὴν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσι καθὼς καὶ ἡμεῖς. » Τῶν ἐναντίων χάριν τοῦτο ποιῶ, τὰς τῆς καθ᾽ ἡμῶν λοιδορίας περικόπων προφάσεις. "Ἔδειξε δὲ αὐτοὺς λόγῳ κομπάζοντας, λάθρα δὲ χρηματιζομένους " τοῦτο γὰρ μετ᾽ ὀλίγα φησίν· ᾿Ανέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει. ιγ΄-ιε΄. « Οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ. Καὶ οὐ θαυμαστόν’ αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός. Οὐ μέγα οὖν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. » Ἔθος τῷ διαβόλῳ μιμεῖσθαι τὰ θεῖα, καὶ τοῖς μὲν προφήταις ψευδοπροφήτας ἀντιστρατεύειν, ἀγγέλων δὲ τὸ σχῆμα μιμεῖσθαι, καὶ τοὺς ἀνθρώπους ἐξαπατᾶν. Οὐ τοίνυν θαυμαστὸν, εἰ καὶ οὗτοι τῆς ἀποστολικῆς προσηγορίας ἑαυτοῖς περιτιθέασι προσωπεῖα, καὶ δόλῳ κέχρηνται. συνεργῷ πρὸς τὴν τῶν ἀνθρώπων ἀπάτην. Δρέψονται δὲ οὐκ εἰς μακρὰν ὧν ἐπιτηδεύουσι τοὺς καρ…
ia΄. « Dia ti? hote ouk agapō hymas? Theos oide. n Tę̄ martyrią pasan ponēran hypopsian exēlase. Dia ti oun ou lambaneis? ib΄. « Ho de poiō, kai poiēsō, hina ekkopsō tēn aphormēn tōn thelontōn aphormēn, hina en hǭ kauchōntai heurethōsi kathōs kai hēmeis. » Tōn enantiōn charin touto poiō, tas tēs kath᾽ hēmōn loidorias perikopōn prophaseis. "Edeixe de autous logǭ kompazontas, lathra de chrēmatizomenous " touto gar met᾽ oliga phēsin; ᾿Anechesthe gar ei tis hymas katadouloi, ei tis katesthiei, ei tis lambanei. ig΄-ie΄. « Hoi gar toioutoi pseudapostoloi, ergatai dolioi, metaschēmatizomenoi eis apostolous Christou. Kai ou thaumaston’ autos gar ho Satanas metaschēmatizetai eis angelon phōtos. Ou mega oun ei kai hoi diakonoi autou metaschēmatizontai hōs diakonoi dikaiosynēs, hōn to telos estai kata ta erga autōn. » Ethos tǭ diabolǭ mimeisthai ta theia, kai tois men prophētais pseudoprophētas antistrateuein, angelōn de to schēma mimeisthai, kai tous anthrōpous exapatan. Ou toinyn thaumaston, ei kai houtoi tēs apostolikēs prosēgorias heautois perititheasi prosōpeia, kai dolǭ kechrēntai. synergǭ pros tēn tōn anthrōpōn apatēn. Drepsontai de ouk eis makran hōn epitēdeuousi tous kar…
“Why? Because I do not love you? God knows.” By this testimony he drove out every evil suspicion. Why then do you not take anything? “But what I do I will also do, in order to cut off the occasion from those who want an occasion, so that in what they boast of they may be found just as we are.” I do this because of the opponents, cutting off the pretexts for their abuse of us. He showed that they boast in word but secretly make money; for this is what he says a little later: “For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you.” “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder; for Satan himself disguises himself as an angel of light. So it is no great thing if his ministers also disguise themselves as ministers of righteousness; their end will be according to their works.” It is the devil's habit to imitate divine things: to set false prophets in array against the prophets, to imitate the form of angels, and to deceive men. It is no wonder, then, if these men too put on the mask of the apostolic name and use deceit as a fellow worker for deceiving men. But before long they will reap the fruits of what they practise …
2 Cor 11:11 (quotation, high confidence) · 2 Cor 11:12 (quotation, high confidence) · 2 Cor 11:20 (quotation, high confidence) · 2 Cor 11:13–15 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul refuses support to deprive the false apostles of a pretext, and that they, like Satan, disguise themselves to deceive.
- This ref holds 2 Cor 11:11–15 (lemmas of 11:11, 11:12 and 11:13–15), with a quotation of 11:20. The section breaks off in the scan. Theodoret's description of the false apostles is translated as written. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek, inside the lemma; Migne's Latin column read as Greek; OCR β read as δ; OCR accent; OCR numeral; OCR numerals; footnote mark; OCR punctuation; OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; OCR slip; divided word; OCR slips; text breaks off; Migne's Latin column and apparatus read as Greek): Ἰὴ μαρτυρίᾳ → Τῇ μαρτυρίᾳ; λαμδάνεις → λαμβάνεις; ιϑ. « → ιβ΄. «; ἐχχόψω → ἐκκόψω; τὰς. τῆς → τὰς τῆς; Ἔδειξε ὃΣ αὐτοὺς λόγῳ χομπάζοντας → Ἔδειξε δὲ αὐτοὺς λόγῳ κομπάζοντας; μᾷτ᾽ λίγα φησί ᾿Αγέχεσθε → μετ᾽ ὀλίγα φησίν· ᾿Ανέχεσθε; καταδου- «}οῖ → καταδουλοῖ; λαμδάγει.. → λαμβάνει.; ιγ-τε΄. ε Οἱ γὰρ " τοιοῦτοι → ιγ΄-ιε΄. « Οἱ γὰρ τοιοῦτοι; κατὰ τὰ Εἰ ἴῃ δαεἶς, » πεπὶ τ αὐ ἰπ πο. » δ τοὶ 8» εἰ ἔργα → κατὰ τὰ ἔργα; διαδόλῳ μιμεῖσθαι τὰ θεῖα, ἢ ὁρατὰ ἰρβοτυπι.» Μο8 681 ἀΐαθοίο ἀϊνίπδ 886, καὶ → διαβόλῳ μιμεῖσθαι τὰ θεῖα, καὶ; ἀντιστρα» πεύειν → ἀντιστρατεύειν; ἐξαπατᾷν. Θὺ → ἐξαπατᾶν. Οὐ; ἀποατολιχῆς → ἀποστολικῆς; συνἐργῷ → συνεργῷ; χαρν’ Ῥοπογα, δηφείογιπι Δυ 16 πὶ ββυΓΔΠΙ λει αὶ, οἱ "0οἱ τὰ» οἰ. ὃ οὐ μαθδτεῖ : Καὶ παρ᾽ ὑμῶν γὰρ, φ. χ- ὅ. τ. 8. π᾿ χ. Νδη) οἱ δοπιπηοϊοῦ 56 Ἂς ὥου Οταοο. "οἱ γὰρ υπ δόλιοι, -8'ς εἰ ἑυῦγὰ δὰ 1 (ογ. σιν, 49. “6 ἐν ἐμοί μαῖ, Εἰ νς ἰπἴῃ: [Θοΐ πη Υ.» ἃ πον → καρ….
Topics: Heresy
Cite (SBL): Theodoret, Interp. 2 Cor. 11.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.16PG 82
ις’. ε« Πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι" εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθέ με, ἵνα χἀγὼ μικρόν τι καυχήσωμαι. » Πολλάκις ὁρμήσας διὰ τὴν τῶν μαθητῶν ὠφέλειαν τοὺς οἰκείους πόνους διεξελθεῖν, ὑπὸ τοῦ οἰκείου πάλιν ἐχαλινώθη φρονήματος, Κἀνταῦθα τοίνυν παρακαλεῖ μὴ δόξαι παρ᾽ αὑτοῖς ἄφρονος ἔργον ποιεῖν. Εἰ δὲ μὴ πείθεσθε, φησὶν, ἀνέχεσθε γοῦν ὡς ἄφρονος:
is’. e« Palin legō, mē tis me doxę̄ aphrona einai" ei de mē ge, kan hōs aphrona dexasthe me, hina chagō mikron ti kauchēsōmai. » Pollakis hormēsas dia tēn tōn mathētōn ōpheleian tous oikeious ponous diexelthein, hypo tou oikeiou palin echalinōthē phronēmatos, Kantautha toinyn parakalei mē doxai par᾽ hautois aphronos ergon poiein. Ei de mē peithesthe, phēsin, anechesthe goun hōs aphronos:
“Again I say, let no one think me a fool; but if you do, then receive me even as a fool, so that I too may boast a little.” Often, having set out to recount his own labors for the benefit of the disciples, he was reined in again by his own mind. Here too, then, he asks them not to think that he is doing a fool's work. But if you are not persuaded, he says, at least bear with me as a fool.
2 Cor 11:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes Paul's reluctance to boast of his labors and his request to be borne with as a fool.
Notes on the original text
- Digital text corrected (OCR slips): μὲ δύξῃ → με δόξῃ; Ηολλάχις → Πολλάκις; Κάντανθα → Κἀνταῦθα.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.17PG 82
ιζ΄. « Ὃ λαλῶ, οὐ λαλῶ κατὰ Κύριον, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. »… ὅτι ὃ ὠφείλομεν ποιῆσαι, πεποιήκαμεν. » Τούτου χάριν ὁ θεσπέσιος ἔφη Παῦλος" Ὃ λαλῶ, οὐ κατὰ Κύριον, ἀντὶ τοῦ, Παρὰ τὸν αὐτοῦ νόμον ταῦτα λέγω. Ἵνα δὲ μή τις ὑπολάβῃ πᾶσαν αὐτοῦ τὴν διδασκαλίαν ἀφροσύνην καλεῖσθαι, ἀναγκαίως προστέθεικεν, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Ἄφρονα, φησὶν, ἐμαυτὸν ἐν τούτοις ὀνομάζω τοῖς λόγοις. ιη΄. « Ἐπεὶ πολλοὶ καυχῶνται κατὰ τὴν σάρκα, χἀγὼ καυχήσομαι. » Κατὰ σάρκα ἐνταῦθα τὰ ἐκτὸς ὠνόμασε, πλοῦτον, εὐγένειαν, εὐγλωττίαν. Καὶ γὰρ οἱ ἐναντίοι, ὡς Ἑβραῖοι, μέγα ἐφρόνουν, καὶ τὸν ᾿Αβραὰμ τὸν πατριάρχην εἰς μέσον προέφερον. ιθ΄-κα΄. « Ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες. ᾿Ανέχεσθε γὰρ, εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις ὑμᾶς εἰς πρόσωπον δέρει. Κατὰ ἀτιμίαν λέγω. » Ἔδειξεν ἐκείνους μάτην ἐπὶ τῇ τῶν χρημάτων ὑπεροψίᾳ βρενθυομένους. Τούτου γὰρ δὴ χάριν τέθεικε τὸ, εἴ τις κατεσθίει, καὶ εἴ τις λαμδάνει" τὸ δὲ, εἴ τις ὑμᾶς εἷς πρόσωπον δαίρει, ἀντὶ τοῦ, διαπτύει, παροινεῖ. Τοῦτο γὰρ ἐπῆγαγεν, Κατὰ ἀτιμίαν λέγω, ἀντὶ τοῦ, Διὰ τὴν παρ᾽ ἐκείνων ἐπαγομένην ὑμῖν ἀτιμίαν τοῦτο ἔφην. « Ὡς ὅτι… » δι’ ἀσθένειαν μηδὲν τοιοῦτον ποιεῖν. « Ἐν ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. » Ἐκόλασε τὸ εἰρημένον, ἀφροσύνην καλέσας. Διδάσκει δὲ, ὡς οὐ τὸ ὑβρίζειν, καὶ κατεσθίειν, καὶ λαμβάνειν τολμᾷ, ἀλλὰ τὸ τοὺς οἰκείους ὑποδεικνύναι πόνους. Πρῶτα μέντοι τίθησι τὰ παρ᾽ ἐκείνων ὡς σεμνὰ προσφερόμενα, διδάσκων ὡς οὐδὲ ἐν ἐκείνοις ἔχουσί τι πλέον αὐτοῦ. κβ΄. « Ἑβραῖοί εἰσι, κἀγώ" Ἰσραηλῖταί εἰσι, κἀγώ· σπέρμα ᾿Αβραάμ εἰσι, χἀγώ. » Ταῦτα ὡς παρ᾽ ἐκείνων περὶ ἑαυτῶν λεγόμενα τέθεικε " καὶ ἐν μὲν τούτοις ἔδειξε τὴν ἰσότητα, ἐν δέ γε τοῖς γνωμικοῖς… κγ΄. « Διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. » Πάλιν τὸ, παραφρονῶν, τέθεικε, διδάσκων ὡς παρὰ γνώμην ταῦτα λέγειν βιάζεται. Λέγει δὲ καὶ τῆς ὑπεροχῆς τὸν τρόπον, οὐ τὰς θαυματουργίας φέρων εἰς μέσον, καὶ τοὺς ἀναστάντας νεκροὺς, καὶ τοὺς δραμόντας χωλοὺς, καὶ τὴν τῶν δαιμόνων φυγὴν, καὶ τῆς οἰκουμένης τὴν σωτηρίαν " ἀλλὰ τὰ ὑπὲρ τοῦ Εὐαγγελίου παθήματα. ε Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν θανάτῳ πολλάκις. (κδ᾽, χε) Ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον. Τρὶς… σθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. » Τουτέστι, τοῦ σκάφους διαλυθέντος πᾶσαν τὴν τε νύκτα καὶ τὴν ἡμέραν διετέλεσα τῇδε κἀκεῖσε ὑπὸ τῶν κυμάτων φερόμενος. Τεσσαράκοντα δὲ παρὰ μίαν ἐπιφέρειν πληγὰς εἰώθασιν Ἰουδαῖοι. κς΄. ε« Ὁδοιπορίαις πολλάκις. » Τοῦ γὰρ κηρύγματος ἕνεκα τῶν τῆς ἀποδημίας ἠνεσχόμην πόνων. « Κινδύνοις ποταμῶν. » Διαδαίνειν γὰρ αὐτοὺς ἠναγκαζόμην ὁδοιπορῶν. « Καὶ κινδύνοις λῃστῶν. » Τοῖς κατὰ τὴν ὁδὸν ἐπιοῦσι. ε Κινδύνοις ἐκ γένους. » Τοὺς Ἰουδαίους ἐμήνυσε. ε« Κινδύνοις ἐξ ἐθνῶν. » Δῆλον τὸ εἰρημένον. ε Κινδύνοις ἐν πόλει. » Τὰς κατ᾽ αὑτοῦ γινομένας ἐπαναστάσεις ἐδήλωσε. « Κινδύνοις ἐν ἐρημίᾳ. » Μόνος γὰρ πολλάκις ἐρήμους τόπους ἠναγκάζετο διαβαίνειν. ε Κινδύνοις ἐν θαλάσσῃ. » Καὶ ναυτιλίᾳ ἐχρῆτο, καὶ τὰς νήσους, καὶ τὰς ἠπείρους ἐμπλῆσαι προθυμούμενος τῆς εὐσεβείας. « Κινδύνοις ἐν ψευδαδέλφοις, » “Ἄνωθεν γὰρ… κζ΄. « Ἐν κόπῳ καὶ μόχθῳ. » Τῷ τῆς διδασκαλίας, τῷ τῆς ἐργασίας. « Ἐν ἀγρυπνίαις πολλάκις. » Οὔτε γὰρ ἐν τοῖς δεσμωτηρίοις τὸν ὕπνον ἡρεῖτο, καὶ μαρτυρεῖ τὰ ἐν Φιλίπποις, « Ἐν λιμῷ καὶ δίψει. ν Τοῦτο τῶν ἀκουσίων. ε« Ἐν νηστείαις πολλάκις, » Τοῦτο τῶν ἑχουσίων. ε« Ἐν Ψύχει καὶ γυμνότητι. » Τοῦτο τῆς ἐνδείας καὶ τῆς ἐσχάτης πενίας. χη΄. « Χωρὶς τῶν παρεκτός. » Ὀλίγα, φησὶν, ἐκ πολλῶν ἠναγκάσθην διελθεῖν. « Ἡ ἐπισύστασίς μου ἡ καθ᾽ ἡμέραν. » Ἄγομαι, φησὶ, καὶ περιάγομαι καθ᾽ ἐκάστην ἡμέραν εἰς συνέδρια, εἰς δεσμωτήρια, εἰς δικαστήρια. « Ἡ μέριμνα πασῶν τῶν Ἐκκλησιῶν. » Εἰ δέ ποτε καὶ παύσαιντο οἱ διώκοντες, αὕτη με τῶν Ἐκκλησιῶν ἡ φροντὶς κατατήκει. Πάσης γὰρ τῆς οἰκουμένης ἐν ἐμαυτῷ περιφέρω τὴν μέριμναν. κθ. ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; » Οὐκ εἶπε, συνασθενῶ, ἀλλ᾽, ἀσθενῶ. Ὡς γὰρ αὐτὴν περικείμενος τὴν ἀσθένειαν, οὕτως ἀνιῶμαι καὶ ὁλοφύρομαι. « Τίς σκανδαλίζεται, ναὶ οὐκ ἐγὼ πυροῦμαι; » λ΄. « Εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσομαι. » Ἕδειξε μὲν ὡς ἠδύνατο τὰ τῆς χάριτος ὑποδεῖξαι, ἁρμόζειν δὲ αὐτῷ μᾶλλον τὰ τῆς …
iz΄. « Ho lalō, ou lalō kata Kyrion, all᾽ hōs en aphrosynę̄, en tautę̄ tę̄ hypostasei tēs kauchēseōs. »… hoti ho ōpheilomen poiēsai, pepoiēkamen. » Toutou charin ho thespesios ephē Paulos" Ho lalō, ou kata Kyrion, anti tou, Para ton autou nomon tauta legō. Hina de mē tis hypolabę̄ pasan autou tēn didaskalian aphrosynēn kaleisthai, anankaiōs prostetheiken, en tautę̄ tę̄ hypostasei tēs kauchēseōs. Aphrona, phēsin, emauton en toutois onomazō tois logois. iē΄. « Epei polloi kauchōntai kata tēn sarka, chagō kauchēsomai. » Kata sarka entautha ta ektos ōnomase, plouton, eugeneian, euglōttian. Kai gar hoi enantioi, hōs Hebraioi, mega ephronoun, kai ton ᾿Abraam ton patriarchēn eis meson proepheron. ith΄-ka΄. « Hēdeōs gar anechesthe tōn aphronōn, phronimoi ontes. ᾿Anechesthe gar, ei tis hymas katadouloi, ei tis katesthiei, ei tis lambanei, ei tis epairetai, ei tis hymas eis prosōpon derei. Kata atimian legō. » Edeixen ekeinous matēn epi tę̄ tōn chrēmatōn hyperopsią brenthyomenous. Toutou gar dē charin tetheike to, ei tis katesthiei, kai ei tis lamdanei" to de, ei tis hymas heis prosōpon dairei, anti tou, diaptyei, paroinei. Touto gar epēgagen, Kata atimian legō, anti tou, Dia tēn par᾽ ekeinōn epagomenēn hymin atimian touto ephēn. « Hōs hoti… » di’ astheneian mēden toiouton poiein. « En hǭ d᾽ an tis tolmą, en aphrosynę̄ legō, tolmō kagō. » Ekolase to eirēmenon, aphrosynēn kalesas. Didaskei de, hōs ou to hybrizein, kai katesthiein, kai lambanein tolmą, alla to tous oikeious hypodeiknynai ponous. Prōta mentoi tithēsi ta par᾽ ekeinōn hōs semna prospheromena, didaskōn hōs oude en ekeinois echousi ti pleon autou. kb΄. « Hebraioi eisi, kagō" Israēlitai eisi, kagō; sperma ᾿Abraam eisi, chagō. » Tauta hōs par᾽ ekeinōn peri heautōn legomena tetheike " kai en men toutois edeixe tēn isotēta, en de ge tois gnōmikois… kg΄. « Diakonoi Christou eisi? paraphronōn lalō, hyper egō. » Palin to, paraphronōn, tetheike, didaskōn hōs para gnōmēn tauta legein biazetai. Legei de kai tēs hyperochēs ton tropon, ou tas thaumatourgias pherōn eis meson, kai tous anastantas nekrous, kai tous dramontas chōlous, kai tēn tōn daimonōn phygēn, kai tēs oikoumenēs tēn sōtērian " alla ta hyper tou Euangeliou pathēmata. e En kopois perissoterōs, en plēgais hyperballontōs, en phylakais perissoterōs, en thanatǭ pollakis. (kd᾽, che) Hypo Ioudaiōn pentakis tessarakonta para mian elabon. Tris… sthēn, tris enauagēsa, nychthēmeron en tǭ bythǭ pepoiēka. » Toutesti, tou skaphous dialythentos pasan tēn te nykta kai tēn hēmeran dietelesa tę̄de kakeise hypo tōn kymatōn pheromenos. Tessarakonta de para mian epipherein plēgas eiōthasin Ioudaioi. ks΄. e« Hodoiporiais pollakis. » Tou gar kērygmatos heneka tōn tēs apodēmias ēneschomēn ponōn. « Kindynois potamōn. » Diadainein gar autous ēnankazomēn hodoiporōn. « Kai kindynois lę̄stōn. » Tois kata tēn hodon epiousi. e Kindynois ek genous. » Tous Ioudaious emēnyse. e« Kindynois ex ethnōn. » Dēlon to eirēmenon. e Kindynois en polei. » Tas kat᾽ hautou ginomenas epanastaseis edēlōse. « Kindynois en erēmią. » Monos gar pollakis erēmous topous ēnankazeto diabainein. e Kindynois en thalassę̄. » Kai nautilią echrēto, kai tas nēsous, kai tas ēpeirous emplēsai prothymoumenos tēs eusebeias. « Kindynois en pseudadelphois, » “Anōthen gar… kz΄. « En kopǭ kai mochthǭ. » Tǭ tēs didaskalias, tǭ tēs ergasias. « En agrypniais pollakis. » Oute gar en tois desmōtēriois ton hypnon hēreito, kai martyrei ta en Philippois, « En limǭ kai dipsei. n Touto tōn akousiōn. e« En nēsteiais pollakis, » Touto tōn hechousiōn. e« En Psychei kai gymnotēti. » Touto tēs endeias kai tēs eschatēs penias. chē΄. « Chōris tōn parektos. » Oliga, phēsin, ek pollōn ēnankasthēn dielthein. « Hē episystasis mou hē kath᾽ hēmeran. » Agomai, phēsi, kai periagomai kath᾽ ekastēn hēmeran eis synedria, eis desmōtēria, eis dikastēria. « Hē merimna pasōn tōn Ekklēsiōn. » Ei de pote kai pausainto hoi diōkontes, hautē me tōn Ekklēsiōn hē phrontis katatēkei. Pasēs gar tēs oikoumenēs en emautǭ peripherō tēn merimnan. kth. e Tis asthenei, kai ouk asthenō? » Ouk eipe, synasthenō, all᾽, asthenō. Hōs gar autēn perikeimenos tēn astheneian, houtōs aniōmai kai holophyromai. « Tis skandalizetai, nai ouk egō pyroumai? » l΄. « Ei kauchasthai dei, ta tēs astheneias mou kauchēsomai. » Hedeixe men hōs ēdynato ta tēs charitos hypodeixai, harmozein de autǭ mallon ta tēs …
“What I speak, I do not speak according to the Lord, but as in folly, in this confidence of boasting.” … “we have done what we ought to do.” For this reason the inspired Paul said, “What I speak, I do not speak according to the Lord,” instead of: I say these things contrary to his law. And lest anyone suppose that all his teaching is called folly, he necessarily added, “in this confidence of boasting.” I call myself a fool, he says, in these words. “Since many boast according to the flesh, I too will boast.” Here he called external things “according to the flesh”: wealth, noble birth, eloquence. For the opponents too were very proud of being Hebrews, and put forward Abraham the patriarch. “For you gladly bear with fools, being wise yourselves. For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face. I speak by way of disgrace.” He showed those men priding themselves in vain on their contempt for money. For this is why he put “if anyone devours” and “if anyone takes”; and “if anyone strikes you in the face” instead of “spits on you, abuses you.” For this is why he added, “I speak by way of disgrace,” instead of: I said this because of the disgrace brought on you by them. “As though …”: through weakness doing nothing of the kind. “But in whatever anyone dares, I speak in folly, I dare too.” He tempered what he had said by calling it folly. And he teaches that what he dares is not insulting, devouring and taking, but showing his own labors. First, however, he sets down the things those men put forward as grand, teaching that even in these they have nothing more than he. “Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.” He has set these down as things said by those men about themselves; and in these he showed equality, but in the … “Are they ministers of Christ? I speak as one beside himself: I more.” Again he put “as one beside himself,” teaching that he is forced to say these things against his inclination. And he states the manner of his superiority, not bringing forward his miracles, the dead who rose, the lame who ran, the flight of the demons, and the salvation of the world, but his sufferings for the gospel. “In labors more abundantly, in beatings beyond measure, in prisons more abundantly, in death often. From the Jews five times I received forty [lashes] less one. Three times …, three times I was shipwrecked, a night and a day I have spent in the deep.” That is: when the vessel broke up, I spent the whole night and the day carried here and there by the waves. The Jews were accustomed to inflict forty lashes less one. “In journeys often.” For the sake of the proclamation I endured the labors of travel. “In dangers from rivers.” For I was forced to cross them on my journeys. “And in dangers from robbers.” From those who attack on the road. “In dangers from my own race.” He meant the Jews. “In dangers from the Gentiles.” The saying is clear. “In dangers in the city.” He indicated the uprisings that took place against him. “In dangers in the wilderness.” For he was often forced to cross desert places alone. “In dangers at sea.” For he also went by ship, eager to fill both the islands and the mainlands with true religion. “In dangers among false brothers.” For from the beginning … “In labor and toil.” That of teaching, that of manual work. “In sleeplessness often.” For not even in the prisons did he choose sleep, as the events at Philippi bear witness. “In hunger and thirst.” This is among the involuntary things. “In fastings often.” This among the voluntary. “In cold and nakedness.” This belongs to want and extreme poverty. “Apart from the other things.” I have been forced, he says, to recount a few out of many. “My daily pressure.” I am led, he says, and dragged about every day to councils, to prisons, to courts. “The care of all the churches.” And if ever the persecutors stopped, this care for the churches wears me away; for I carry about in myself the care of the whole world. “Who is weak, and I am not weak?” He did not say “I am weak with him,” but “I am weak”; for as though I were myself clothed with the weakness, so I am grieved and lament. “Who is made to stumble, and I do not burn?” “If I must boast, I will boast of the things of my weakness.” He showed that he could point out the things of grace, but that the things of … suited him rather …
Textual problem in this passage: see the notes.
2 Cor 11:17 (quotation, high confidence) · Luke 17:10 (quotation, high confidence) · 2 Cor 11:18 (quotation, high confidence) · 2 Cor 11:19–20 (quotation, high confidence) · 2 Cor 11:21 (quotation, high confidence) · 2 Cor 11:22 (quotation, high confidence) · 2 Cor 11:23–25 (quotation, high confidence) · 2 Cor 11:26–30 (quotation, high confidence) · Acts 16:22–25 (allusion, medium confidence)
Notes and citation
Summary: Theodoret comments on Paul's “foolish” boasting, his equality with the opponents in Jewish descent, and his catalogue of sufferings for the gospel.
- This ref holds 2 Cor 11:17–30 (lemmas of 11:17, 11:18, 11:19–20, 11:21a, 11:21b, 11:22, 11:23–25, and the phrases of 11:26–30). Lines are lost in the scan at several points (“…”), including a quotation of Luke 17:10 after the lemma of 11:17, part of 11:21 and 11:25 (“beaten with rods, once I was stoned”), and the end of the section. A line of the lemma of 11:29 displaced in the scan is restored to its place by a logged correction. The comment on Paul's opponents and on “my own race” (the Jews) is translated as written. Allusions: Acts 16:22–25 (Philippi); Acts 9:23–25 is cited in the next ref.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek, inside the lemma; OCR slips; OCR accent; OCR accents; OCR numeral; OCR punctuation; OCR slip; OCR slips; OCR slips and numeral; OCR slips; marginal letter; OCR β read as δ; OCR β read as θ; OCR κ read as χ; divided word; divided word; OCR numerals; divided word; OCR slips; divided word; displaced line of the lemma (restored above), Migne's Latin column and apparatus read as Greek; divided word; marginal letter and Latin; footnote mark; footnote mark; the end of the lemma, displaced in the scan (see the next correction), restored to its place; line lost in the scan; line lost in the scan; OCR slips and numeral; lines lost in the scan; text breaks off; Latin debris): Ὃ λαλῶ; οὐ λαλῶ χἀτὰ → Ὃ λαλῶ, οὐ λαλῶ κατὰ; καυχήσεως. ν ὅτι ὃ ὠφείλομεν → καυχήσεως. »… ὅτι ὃ ὠφείλομεν; Ὃ «“2αΧῶ, οὐ → Ὃ λαλῶ, οὐ; ἀνΐὶ τοῦ → ἀντὶ τοῦ; ταῦτε Β λέγω. ἵνα δὲ μή «τις ὑπολάδῃ → ταῦτα λέγω. Ἵνα δὲ μή τις ὑπολάβῃ; ἀφρόσύνην → ἀφροσύνην; προῦ- «ἔθειχεν → προστέθεικεν; ΚἌφρονα, φησὶν; ἐμαυτὸν ἐν τούτοις ὀὄνομάζιο → Ἄφρονα, φησὶν, ἐμαυτὸν ἐν τούτοις ὀνομάζω; ᾿, τῃ΄ς ε Ἐπεὶ → ιη΄. « Ἐπεὶ; ὥς Ἑδραῖοι → ὡς Ἑβραῖοι; ᾿Ἄδραᾶμ → ᾿Αβραὰμ; προ’ ἔφερον. ἡ αθ΄χκα, « → προέφερον. ιθ΄-κα΄. «; κατα δουλοῖ → καταδουλοῖ; λαμδάνέι → λαμβάνει; ἐπ γᾶῖ, δὶ 4118 δοοίρίῖ, δἱ φυΐβ ὀχίο τα, δἱ φιιΐβ ἴῃ Π αἰρετὰι, εἴ ξις ὑμᾶς εἰς πρόδωπον δαίρει. Κατὰ εἰ εἰ ἃ «εἶς. ἃ} 1118 Ἰηδίαίτατ, πος ἀϊχὶ, ε« Ο δεῖ ἸΠ0.8. » 7058 Εχ᾿ δι πϑδίὶβ δὲ ἢ} (16. πε χαοἱ 689. » Ηρα φἡ ἀτιμίαν λέγω. » → ἐπαίρεται, εἴ τις ὑμᾶς εἰς πρόσωπον δέρει. Κατὰ ἀτιμίαν λέγω. »; ἜἜδειξεν ἐχξίνους → Ἔδειξεν ἐκείνους; τῇ κῶν χρημάτων ὑπερόψίᾳ → τῇ τῶν χρημάτων ὑπεροψίᾳ; χἀρὶν → χάριν; δὲ τις καἀτέσθίξι → εἴ τις κατεσθίει; ἐχείνων ἐπαγομένην → ἐκείνων ἐπαγομένην; ἔφην. ἐ Ὡς ὅτι → ἔφην. « Ὡς ὅτι… »; κἀγώ, τ Ἐκόλὰσε → κἀγώ. » Ἐκόλασε; ὑδρίζειν → ὑβρίζειν; λαμθάνειν → λαμβάνειν; ὑπποδειχνύναι → ὑποδεικνύναι; κίθηδει τὰ παρ᾽ ἐχείνων ὡζ → τίθησι τὰ παρ᾽ ἐκείνων ὡς; πλόον αὐτοῦ. : κβ᾽. → πλέον αὐτοῦ. κβ΄.; Ἑθραῖοί → Ἑβραῖοί; κἀγώ! → κἀγώ·; ᾿Αδραάμ → ᾿Αβραάμ; πάρ ἐχείνων → παρ᾽ ἐκείνων; χούτοις → τούτοις; τόϊς γνωμιχοῖς χΥ΄. « Διάκονοι Χριστοῦ εἶσι, παραφρονῶν Ἰμϑ ὁπὲρ ἐγώ. « → τοῖς γνωμικοῖς… κγ΄. « Διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. »; παραφρογῶν,, τέθεικε, δ᾽" δάσκων → παραφρονῶν, τέθεικε, διδάσκων; Αέγει → Λέγει; θαυ- Α βοπιεπιίίδιη, Ὀίοἰς ματουργίας → θαυματουργίας; ὑπερδαλλόν- «ως → ὑπερβαλλόντως; θανάτῳ ' πολλάκις → θανάτῳ πολλάκις; τεσταράχοντα → τεσσαράκοντα; ἔλαδον → ἔλαβον; Τρὶς σθην → Τρὶς… σθην; Τεασαράκοντα → Τεσσαράκοντα; ἀποδημίας νεσχόμην → ἀποδημίας ἠνεσχόμην; ἢναγχαζόμην → ἠναγκαζόμην; Κινδύνυις → Κινδύνοις; «κόπους → τόπους; διαθδαίνειν → διαβαίνειν; θαλάταῃ → θαλάσσῃ; «ὰς ἠπείρους → τὰς ἠπείρους; εὖσεδείας → εὐσεβείας; Ἄνωθεν γὰρ κζ΄. → Ἄνωθεν γὰρ… κζ΄.; μόχθῳ. 1 Τῷ → μόχθῳ. » Τῷ; Θὅτε → Οὔτε; ᾳφολλῶν ἢναγκάσθην → πολλῶν ἠναγκάσθην; Ἦ ἐπισύστασίς μου ἢ → Ἡ ἐπισύστασίς μου ἡ; ΓΔγομαι → Ἄγομαι; κεριάγομαι → περιάγομαι; Ἧ μέριμνα → Ἡ μέριμνα; Ε δέ ποτε → Εἰ δέ ποτε; αὑτὴ με → αὕτη με; χατατήχει → κατατήκει; τεριφέρω → περιφέρω; Τίς ἀσθενεῖ ", Οὐκ → Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; » Οὐκ; πυροῦλ΄, « Εἰ → πυροῦμαι; » λ΄. « Εἰ; μον καυχήσομαι → μου καυχήσομαι; χάρικαὶ οὐκ ἀσθενῶ; » πος « ἴῃ δϑιηεὶ 6 ἀΐα ἰπ μτγοΐιπάο [υἱ. » ἴπιὑπ δυ ἀε]. δ. {γ. ε« « Ῥεγίου! δ ἰπ οἰ δε. » ν» ἀϊ, ἐυπὶ ορογαπὰϊ. «18 υἱοὶ 8 πὶ 18. » Ναπιὶ πὰ ἰπ. ἰδ }.ἰῆν- 1 θανάτοις Β. δά Εσες. ΙΧ, δ, εἱ δά [)Δη. υὙἱἍ, 27. Ὁ Ἰϊφάοπι νϑγ 5: τίς ἀσθενεῖ --- πυροῦμαι υἱἱίατ ἰηἴγα δὰ α. χιΙ, 21; δὰ Βγοιΐα ἀυμϑ οδί ειάθγο, Θχίβιί 8586 ἀυ!θπὶ 488 ρᾶ- Α τὸς → χάριτος; ἀρμόξειν → ἁρμόζειν; χαρἃ γεμβ. ὅδ, ὅδ. ε ν → ….
Topics: Persecution
Cite (SBL): Theodoret, Interp. 2 Cor. 11.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
11.31PG 82
λα’. « Ὁ θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οἶδεν, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι. » Πάλιν τὸ, Θεὸς, διέλωμεν τοῦ Πατρός· ἡμῶν γὰρ θεὸς, τοῦ δὲ Κυρίου Πατήρ. λβ', λγ΄. « Ἐν Δαμασκῷ ὁ ἐθνάρχης ᾿Αρέτα τοῦ βασιλέως ἐφρούρει τὴν Δαμασκηνῶν πόλιν, πιάσαι με θέλων" καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ οὕτως ἐξέφυγον τὰς χεῖρας αὐτοῦ. Τὸ τοῦ κινδύνου μέγεθος τῷ τρόπῳ τῆς φυγῆς
la’. « Ho theos kai Patēr tou Kyriou hēmōn Iēsou Christou oiden, ho hōn eulogētos eis tous aiōnas, hoti ou pseudomai. » Palin to, Theos, dielōmen tou Patros; hēmōn gar theos, tou de Kyriou Patēr. lb', lg΄. « En Damaskǭ ho ethnarchēs ᾿Areta tou basileōs ephrourei tēn Damaskēnōn polin, piasai me thelōn" kai dia thyridos en sarganę̄ echalasthēn dia tou teichous, kai houtōs exephygon tas cheiras autou. To tou kindynou megethos tǭ tropǭ tēs phygēs
“The God and Father of our Lord Jesus Christ, he who is blessed forever, knows that I am not lying.” Again let us divide “God” from “Father”: he is our God, but the Lord's Father. “In Damascus the ethnarch of King Aretas was guarding the city of the Damascenes, wanting to seize me; and I was let down in a basket through a window in the wall, and so escaped his hands.” By the manner of the escape … the greatness of the danger …
2 Cor 11:31 (quotation, high confidence) · 2 Cor 11:32–33 (quotation, high confidence) · Acts 9:23–25 (allusion, low confidence)
Notes and citation
Summary: Theodoret reads “God” in 2 Cor 11:31 as God of believers and “Father” as Father of the Lord, and introduces Paul's escape from Damascus.
- This ref holds 2 Cor 11:31–33. Theodoret's reading of “the God and Father” (God of us, Father of the Lord) is translated as written. The section breaks off in the scan. Compare Acts 9:23–25.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; footnote mark): οἵδεν → οἶδεν; Πατρός 5" → Πατρός·; Πατέρ → Πατήρ; πιᾷταί με → πιάσαι με.
Cite (SBL): Theodoret, Interp. 2 Cor. 11.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-11-31) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.