Interpretation of 2 Corinthians 3.1–5.17
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.1PG 82
α'. «Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάναι ".» Οὐκ ἡμῶν γὰρ ταῦτα ἦν λέγειν, ἀλλ᾽ ὑμῶν τῶν ἀκριβῶς καὶ τὰ καθ᾽ ἡμῶν "' καὶ τὰ κατ᾽ ἐκείνους ἐπισταμένων. Καὶ ἐπιμένει νύττων τῷ λόγῳ᾽ « Ἢ μὴ χρήζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἣ ἐξ ὑμῶν "";.» Αἰνίττεται δὲ διὰ τούτων, ὡς τῶν ἀπατεώνων ἐκείνων τινὲς, καὶ παρ᾽ ἑτέρων αὐτοῖς συνέστησαν, καὶ παρ᾽ αὑτῶν πρὸς ἑτέρους συσἀπόχρη πλῆξαι τὰ εἰρημένα, διὰ τῶν ἑξῆς τὴν θεραπείαν προσφέρει, καί φησιν"
a'. «Archometha palin heautous synistanai ".» Ouk hēmōn gar tauta ēn legein, all᾽ hymōn tōn akribōs kai ta kath᾽ hēmōn "' kai ta kat᾽ ekeinous epistamenōn. Kai epimenei nyttōn tǭ logǭ᾽ « Ē mē chrēzomen, hōs tines, systatikōn epistolōn pros hymas, hē ex hymōn ""?.» Ainittetai de dia toutōn, hōs tōn apateōnōn ekeinōn tines, kai par᾽ heterōn autois synestēsan, kai par᾽ hautōn pros heterous sysapochrē plēxai ta eirēmena, dia tōn hexēs tēn therapeian prospherei, kai phēsin"
“Are we beginning again to commend ourselves?” For it was not for us to say these things, but for you, who know exactly both our affairs and theirs. And he goes on pricking them with his words: “Or do we need, as some do, letters of commendation to you or from you?” By these words he hints that some of those deceivers had both been commended to them by others and had [obtained] commendations from them to others … Since what had been said was enough to strike them, he applies the healing in what follows, and says:
2 Cor 3:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads 2 Cor 3:1 as a jab at the deceivers, who relied on letters of commendation.
- Some words are lost in the OCR where “commendations” is divided (“…”). Quotation: 2 Cor 3:1. The last words introduce the lemma of the next section (2 Cor 3:2).
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; OCR κ read as χ): 'Λρχόμεθα → Ἀρχόμεθα; ἣν λέγειν → ἦν λέγειν; ἀχριθὼς → ἀκριβῶς; ἐχείνων → ἐκείνων; αὖποῖς → αὐτοῖς.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-1
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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.
3.2PG 82
β΄. « Ἡ ἐπιστολὴ ἡμῶν ᾽" ὑμεῖς ἔστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων.» Ἡμεῖς οὐ δεόμεθα γραμμάτων " αὐτὰ γὰρ ἡμῖν τὰ πράγματα μαρτυρεῖ " καὶ ἐπιστολὴν ἔμψυχον ἔχομεν τὰ καθ᾽ ἡμᾶς συνιστῶσαν ὑμῖν, τὴν πίστιν τὴν ὑμετέραν, τὴν πανταχοῦ γῆς καὶ θαλάττης ἀδομένην. Ἡμεῖς γὰρ ὑμᾶς τῆς πλάνης ἀπαλλάξαντες τῷ τῆς θεογνωσίας φωτὶ προσηγάγομεν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς "
b΄. « Hē epistolē hēmōn ᾽" hymeis este, engegrammenē en tais kardiais hēmōn, ginōskomenē kai anaginōskomenē hypo pantōn anthrōpōn.» Hēmeis ou deometha grammatōn " auta gar hēmin ta pragmata martyrei " kai epistolēn empsychon echomen ta kath᾽ hēmas synistōsan hymin, tēn pistin tēn hymeteran, tēn pantachou gēs kai thalattēs adomenēn. Hēmeis gar hymas tēs planēs apallaxantes tǭ tēs theognōsias phōti prosēgagomen. Touto gar dēloi ta hexēs "
“You are our letter, written in our hearts, known and read by all people.” We need no letters, for the facts themselves bear witness for us, and we have a living letter that commends our affairs to you: your faith, which is sung of everywhere on land and sea. For it was we who freed you from error and brought you to the light of the knowledge of God. This is what the following shows:
2 Cor 3:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Corinthians' own faith is Paul's living letter of commendation.
- Quotation: 2 Cor 3:2. The last words introduce the lemma of the next section.
Notes on the original text
- Digital text corrected (OCR slips): ἀναγινωτχομένη → ἀναγινωσκομένη; πλάνης. ἀπαλλάξαντες τῷ -ἧς → πλάνης ἀπαλλάξαντες τῷ τῆς.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-2
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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.
3.3PG 82
γ΄. «Φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ᾽ ἡμῶν.» Καὶ τί λέγω ἡμῶν; Αὐτοῦ γάρ ἔστε τοῦ Σωτῆρος ἡμῶν ἐπιστολή. Αὐτοῦ γὰρ τὰ ῥήματα τοῦ κηρύγματος "", ἡμεῖς δὲ τῶν γραμμάτων διάκονοι. Ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶ λιθίναις, ἀλλ᾽ ἐν πλαξὶ καρδίας σαρκίναις. ν Καταλιπὼν τοὺς τἀναντία διδάσκοντας, εἰς τὰ πράγματα καὶ δείκνυσι τῶν δύο διαθηκῶν τὸ διάφορον. Ἡ μὲν γὰρ πλαξὶν ἐνεκολάφθη λιθίναις, ἡ δὲ ταῖς λογικαῖς δ΄, ε΄. « Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν. Οὐκ ὅτι ἱκανοί ἐσμεν ἀφ᾽ ἑαυτῶν λογίσασθαί τι ὡς ἐξ ἑαυτῶν. ν Εἰς καιρὸν τοῦ Θεοῦ τῶν ὅλων τὴν μνήμην παρήγαγεν, ἐπειδή περ οἱ τἀναντία κηρύττοντες τὸν Θεὸν θεραπείαν ἔλεγον τοῦ νόμου τὴν φυλακήν. Λέγει τοίνυν, ὅτι Θαῤῥοῦμεν τῷ τῶν ὅλων Θεῷ, τοῦ Χριστοῦ τοῦτο ἡμῖν δεδωκότος τὸ θάρσος. Οὐκ ἐφ᾽ ἑαυτοῖς μέγα φρονοῦμεν, οὐδὲ ἐξ οἰκείων ὑφαίνοντες λογισμῶν «Ἀλλ᾽ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, (τ΄.) ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους Καινῆς Διαθήκης,, οὐ γράμματος, ἀλλὰ πνεύματος. » Αὐτὸς γὰρ ὁ τῶν ὅλων Θεὸς ἀρκοῦσαν ἐχορήγησε δύναμιν, ὥστε διακονῆσαι τῇ τοῦ Πνεύματος χάριτι. Οὐ γὰρ τὰ παλαιὰ τοῦ νόμου προσφέρομεν γράμματα, ἀλλὰ τὴν καινὴν τοῦ Πνεύματος δωρεάν. » Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ, » ᾿Απὸ τοῦ τέλους ἀμφότερα τέθεικε. Τοὺς γὰρ παραβαίνοντας ὁ νόμος ἐκόλαζε, τοὺς δέ γε πιστεύοντας ἡ χάρις ζωοποιεῖ. ζ', η΄. «Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν, ἐντετυπωμένη λίθοις, ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι τοὺς υἱοὺς Ἰσραὴλ ἀτενίσαι εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην " πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ;» Τὴν διακονίαν τοῦ νόμου διακονίαν τοῦ θανάτου προσηγόρευσεν, ἐπειδὴ φησὶν, ἔνθα τιμωρία, καὶ θάνατος, καὶ γράμματα λίθοις ἐγκεκολαμμένα, τοσαύτην ὁ ταῦτα κομίζων ἐν τῷ προσώπῳ δόξαν ἐδέξατο, ὡς μὴ φέρειν τοὺς ὁρῶντας τὴν αἴγλην τὴν ἐκεῖθεν ἐκπεμπομένην " πολλῷ μᾶλλον οἱ τῷ θείῳ διακονοῦντες Πνεύματι, πλείονος ἀπολαύσονται δόξης. Διακονίαν γὰρ Πνεύματος τῷ Πνεύματι διακονοῦντας ἐκάλεσεν, ὥσπερ αὖ πάλιν διακονίαν θανάτου τοὺς τῷ νόμῳ διακονήσαντας, τουτέστι Μωῦσέα. Σύγκρισιν γὰρ ποιεῖται Μωσέως καὶ τῶν κηρύκων τῆς χάριτος, καὶ δείκνυσιν ἐκεῖνον μὲν πλάκας κομίσαντα γεγραμμένας, τούτους δὲ τοῦ παναγίου Πνεύματος τὴν χάριν παρέχοντας " καὶ τὸν νόμον κολάζοντα, τὴν δὲ χάριν ζωοποιοῦσαν “ καὶ τὴν μὲν ἐκεΐνῳ προσγενομένην δόξαν πρὸς ὀλίγον ἀρκέσασαν, τὴν δὲ τούτων εἰς αἰῶνα διαμένουσαν" καὶ ἐκεῖ μὲν Μωῦσέα μόνον μεταλαγχάνοντα τῆς δόξης, ἐνταῦθα δὲ οὐ μόνους τοὺς ἀποστόλους, ἀλλὰ καὶ τοὺς διὰ τούτων πεπιστευκότας, Εἶτα πλατύτερον ποιεῖται τὴν σύγκρισιν, ἵνα δείξῃ τῆς χάρι- Ψ. Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. » Ὃ νόμος τῶν ἁμαρτανόντων κατεψηφίζετο, ἡ δὲ χάρις τούτους δεχομένη, διὰ τῆς πίστεως δικαιοῖ " προσάγει γὰρ τῷ θείῳ βαπτίσματι, καὶ δωρεῖται τὴν ἄφεσιν, Εἰ τοίνυν ὁ ἐκείνῃ διακονήσας μετέλαχε δόξης, πολλῷ μᾶλλον οἱ ταύτης ὑπ -
g΄. «Phaneroumenoi hoti este epistolē Christou, diakonētheisa hyph᾽ hēmōn.» Kai ti legō hēmōn? Autou gar este tou Sōtēros hēmōn epistolē. Autou gar ta rhēmata tou kērygmatos "", hēmeis de tōn grammatōn diakonoi. Engegrammenē ou melani, alla Pneumati Theou zōntos, ouk en plaxi lithinais, all᾽ en plaxi kardias sarkinais. n Katalipōn tous tanantia didaskontas, eis ta pragmata kai deiknysi tōn dyo diathēkōn to diaphoron. Hē men gar plaxin enekolaphthē lithinais, hē de tais logikais d΄, e΄. « Pepoithēsin de toiautēn echomen dia tou Christou pros ton Theon. Ouk hoti hikanoi esmen aph᾽ heautōn logisasthai ti hōs ex heautōn. n Eis kairon tou Theou tōn holōn tēn mnēmēn parēgagen, epeidē per hoi tanantia kēryttontes ton Theon therapeian elegon tou nomou tēn phylakēn. Legei toinyn, hoti Tharrhoumen tǭ tōn holōn Theǭ, tou Christou touto hēmin dedōkotos to tharsos. Ouk eph᾽ heautois mega phronoumen, oude ex oikeiōn hyphainontes logismōn «All᾽ hē hikanotēs hēmōn ek tou Theou, (t΄.) hos kai hikanōsen hēmas diakonous Kainēs Diathēkēs,, ou grammatos, alla pneumatos. » Autos gar ho tōn holōn Theos arkousan echorēgēse dynamin, hōste diakonēsai tę̄ tou Pneumatos chariti. Ou gar ta palaia tou nomou prospheromen grammata, alla tēn kainēn tou Pneumatos dōrean. » To gar gramma apokteinei, to de pneuma zōopoiei, » ᾿Apo tou telous amphotera tetheike. Tous gar parabainontas ho nomos ekolaze, tous de ge pisteuontas hē charis zōopoiei. z', ē΄. «Ei de hē diakonia tou thanatou en grammasin, entetypōmenē lithois, egenēthē en doxę̄, hōste mē dynasthai tous huious Israēl atenisai eis to prosōpon Mōyseōs dia tēn doxan tou prosōpou autou tēn katargoumenēn " pōs ouchi mallon hē diakonia tou Pneumatos estai en doxę̄?» Tēn diakonian tou nomou diakonian tou thanatou prosēgoreusen, epeidē phēsin, entha timōria, kai thanatos, kai grammata lithois enkekolammena, tosautēn ho tauta komizōn en tǭ prosōpǭ doxan edexato, hōs mē pherein tous horōntas tēn aiglēn tēn ekeithen ekpempomenēn " pollǭ mallon hoi tǭ theiǭ diakonountes Pneumati, pleionos apolausontai doxēs. Diakonian gar Pneumatos tǭ Pneumati diakonountas ekalesen, hōsper au palin diakonian thanatou tous tǭ nomǭ diakonēsantas, toutesti Mōysea. Synkrisin gar poieitai Mōseōs kai tōn kērykōn tēs charitos, kai deiknysin ekeinon men plakas komisanta gegrammenas, toutous de tou panagiou Pneumatos tēn charin parechontas " kai ton nomon kolazonta, tēn de charin zōopoiousan “ kai tēn men ekeïnǭ prosgenomenēn doxan pros oligon arkesasan, tēn de toutōn eis aiōna diamenousan" kai ekei men Mōysea monon metalanchanonta tēs doxēs, entautha de ou monous tous apostolous, alla kai tous dia toutōn pepisteukotas, Eita platyteron poieitai tēn synkrisin, hina deixę̄ tēs chari- Ps. Ei gar hē diakonia tēs katakriseōs doxa, pollǭ mallon perisseuei hē diakonia tēs dikaiosynēs en doxę̄. » Ho nomos tōn hamartanontōn katepsēphizeto, hē de charis toutous dechomenē, dia tēs pisteōs dikaioi " prosagei gar tǭ theiǭ baptismati, kai dōreitai tēn aphesin, Ei toinyn ho ekeinę̄ diakonēsas metelache doxēs, pollǭ mallon hoi tautēs hyp -
“Being shown to be a letter of Christ, ministered by us.” And why do I say “by us”? You are a letter of our Saviour himself; for the words of the proclamation are his, and we are ministers of the writing. “Written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart.” Leaving aside those who teach the contrary, [he turns] to the matters themselves and shows the difference between the two covenants. For the one was engraved on tablets of stone, the other on rational … “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves to reckon anything as coming from ourselves.” Opportunely he brought in mention of the God of all, since those who preached the contrary called the keeping of the law the service of God. So he says: we have confidence in the God of all, since Christ has given us this boldness. We do not think highly of ourselves, nor do we weave [our teaching] out of our own reasonings. “But our sufficiency is from God, who also made us sufficient as ministers of a New Covenant, not of letter but of spirit.” For it was he, the God of all, who supplied sufficient power to minister to the grace of the Spirit. For we do not bring the old letters of the law, but the new gift of the Spirit. “For the letter kills, but the spirit gives life.” He has named both from their outcome: for the law punished those who transgressed, but grace gives life to those who believe. “Now if the ministry of death, in letters engraved on stones, came in glory, so that the children of Israel could not gaze at the face of Moses because of the glory of his face, a glory that was being abolished, how will the ministry of the Spirit not be even more in glory?” He called the ministry of the law a ministry of death. For, he says, if where there was punishment and death and letters carved on stones, the one who carried them received such glory in his face that those who saw him could not bear the radiance that shone from it, much more will those who minister to the divine Spirit enjoy greater glory. For he called those who minister to the Spirit “the ministry of the Spirit,” just as, again, he called the one who ministered to the law, that is, Moses, “the ministry of death.” For he is comparing Moses with the heralds of grace, and shows that Moses carried written tablets, while they supply the grace of the all-holy Spirit; that the law punishes, while grace gives life; that the glory that came to Moses lasted a short time, while theirs remains forever; and that there Moses alone shared in the glory, while here not only the apostles but also those who believed through them. Then he makes the comparison more broadly, to show [the superiority] of grace. “For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory.” The law condemned those who sinned, but grace receives them and justifies them through faith; for it brings them to divine baptism and grants them forgiveness. If, then, the one who ministered to the former shared in glory, much more those who [minister] to the latter …
Textual problem in this passage: see the notes.
2 Cor 3:3 (quotation, high confidence) · 2 Cor 3:4–6 (quotation, high confidence) · 2 Cor 3:7–8 (quotation, high confidence) · 2 Cor 3:9 (quotation, high confidence) · Exod 34:29–35 (allusion, high confidence) · Exod 31:18 (allusion, medium confidence) · Jer 31:33 (38:33 LXX) (echo, low confidence)
Notes and citation
Summary: Theodoret contrasts the two covenants: the law written on stone, which punished, and the grace of the Spirit, which gives life, justifies through faith in baptism, and brings a greater and lasting glory.
- This ref holds 2 Cor 3:3–9 (lemmas of 3:3, 3:4–5, 3:5b–6, 3:6b, 3:7–8 and 3:9). Words are lost in the OCR after “on rational …” (probably “souls”) and at the end of the section (“…”); “[the superiority] of grace” supplies a word divided at a lost line. Migne's Latin column and footnotes (variant readings), read as Greek, are removed by logged corrections. Allusions: Exod 31:18; 34:29–35; Jer 31:33; Ezek 36:26.
Notes on the original text
- Digital text corrected (Latin column read as Greek; Migne's footnotes (variant readings) and Latin read as Greek; OCR accents; OCR slip; OCR slips; OCR slips; Latin column read as Greek; OCR κ read as χ; OCR: divided word and stray letter; footnote mark; OCR slips; stray margin letter; stray mark; stray marks; OCR slip): διαχονηθεῖσα → διακονηθεῖσα; γραμ- Ὁ μάτων → γραμμάτων; ἀλν ἐν → ἀλλ᾽ ἐν; πράγυατα → πράγματα; ἐνεχολάφθη → ἐνεκολάφθη; ὃὲ τοιαύτην → δὲ τοιαύτην; Χριτοῦ → Χριστοῦ; ἀφ᾽ 31 συνιστάνειν. Β, ". χαθ᾿ ἡμᾶς Β. 3: συστατιχῶν Δα Β. "5 Βἰγπιοπάϊ ἰοχίυϑ οἱ ὑμῶν, αιοὰ ἴῃ ἀγροῦ 500 ὅ : τί λέγω ἡμῶν; ἡμῶν τοῦ κηρ. ἑαυτῶν → ἀφ᾽ ἑαυτῶν; Εἰς καιρὸν Δ πεῖ οΟο (τα Δ|1}4114 ἃ πορὶς φυδδί ἐκ πο} ͵ἷ5.. ») Ορποῦ Θεοῦ → Εἰς καιρὸν τοῦ Θεοῦ; μνέμην → μνήμην; θεραπεύτιν → θεραπείαν; δεξωχότος → δεδωκότος; ὑφαίνουτες → ὑφαίνοντες; «Α)λ᾽ → «Ἀλλ᾽; ἐκάνωπεν ἡμᾶ: → ἱκάνωσεν ἡμᾶς; οὐ Ὑράμματος → οὐ γράμματος; ἣν) ὁ τῶ» ὅλων θεὴς ἀρχοῦσαν → ὁ τῶν ὅλων Θεὸς ἀρκοῦσαν; Οὐ γὸρ → Οὐ γὰρ; ἀλγὰ → ἀλλὰ; ζωοποι!εῖ → ζωοποιεῖ; τέλους Β ἀμφότερα → τέλους ἀμφότερα; Τοὺ; γὰρ → Τοὺς γὰρ; θχνάτου ἐν Ὑράμμασιν → θανάτου ἐν γράμμασιν; λίθυις → λίθοις; τοὺ: υἱοὺς Ἰσραδλ ἀτενίσαι: εἰ; → τοὺς υἱοὺς Ἰσραὴλ ἀτενίσαι εἰς; οὐκὶ μᾶλλον ἣ → οὐχὶ μᾶλλον ἡ; ἔστα! ἐν → ἔσται ἐν; λέθοις ἐγχεχολαμμένα → λίθοις ἐγκεκολαμμένα; πῷ προσώπῳ → τῷ προσώπῳ; μὴ" φέρειν τοὺς 6 δρῶντας → μὴ φέρειν τοὺς ὁρῶντας; ἐχπεμπομένην → ἐκπεμπομένην; Πγεύματος τῷ → Πνεύματος τῷ; θαγάτου τοὺ: τῷ νόμῳ διαχονήαντας → θανάτου τοὺς τῷ νόμῳ διακονήσαντας; Σύγχρισιν γὰρ ποιεῖται δΙωσέως → Σύγκρισιν γὰρ ποιεῖται Μωσέως; χομίσαντα → κομίσαντα; τούτου: δὲ → τούτους δὲ; κολάξοντα → κολάζοντα; ὀλί- Ὑον ἀρχέσαταν, τὴν ὃὲ → ὀλίγον ἀρκέσασαν, τὴν δὲ; μεταλαγχάνοντα “ τῆς → μεταλαγχάνοντα τῆς; ἐνταῦθα ὃὲ → ἐνταῦθα δὲ; Οὔὐβογυ δ πη οπ). δ οἷν ἀγσοὸ; ΝῸΒ ἰη 60 ιτιηἴνοῖθο- Πα αἰ οὐ ᾿ἰοῃ 608. Π05 [ἐεἰς τ ἰβί γος. Νυνὶ. Τ δϑιδιμθηιὶ : ποῖ {πιο γιο, 5θεὶ πρὶ γίμ5. ν ἴρθο δ Ἷ πὶ αἱ τας δεῖς ἰη ρίοτία ὃ» δ᾽ ἐπ αυΐ 5] ιν διιαἱ ]0σοι 4 ἢ} δύ, αιὶ μοι οἱ σγαϊίδι οπ 86 βυρογάγα οϑ᾽ δά Δί, ἀλλὰ → ἀλλὰ; χαταχρίσεω; δόξα, ἢ Υ̓ΈΒΒ. 9. « Νηϊ δἰ πολλῷ → κατακρίσεως δόξα, πολλῷ; περισσεύει 3 ἡ διακονία τῆς διχαιοούνης → περισσεύει ἡ διακονία τῆς δικαιοσύνης; ἁμαρτ ανόντων χατεὐηφίξετο → ἁμαρτανόντων κατεψηφίζετο; τοὐτόυς → τούτους; προτάγει → προσάγει; δωρεῖτα! → δωρεῖται; διαχονήσας → διακονήσας.
Topics: Baptism
Cite (SBL): Theodoret, Interp. 2 Cor. 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-3
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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.
3.8PG 82
ἡ. « Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, ἕνεκεν τῆς ὑπερδαλλούσης δόξης.» Τοσαύτη γάρ ἐστιν ἡ τούτοις ᾽"δ προσεσωσμένη, ὅτι οὐδὲ δόξαν εἴποι τις ἂν εἰκότως τὴν Μωῦσῇ προσγενομένην, ἀποβλέπων εἰς τούτους. Ἐν νυκτὶ μὲν γὰρ τὸ λυχνιαῖον φῶς φανώτατον εἶναι δοκεῖ, ἐν μεσημβρίᾳ δὲ μέσῃ κρύπτεται, καὶ οὐδὲ φῶς εἶναι νομίζεται. Εἶτα καὶ ἑτέρως " ια΄, « Εἰ γὰρ τὸ καταργούμενον, διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξη. » Τὸν νόμον ἐκάλεσε καῖ- Χριστοῦ παρουσίᾳ " μένον δὲ τὸ τῆς χάριτος δῶρον, ὡς οὐ ληψόμενον τέλος. Εἰ τοίνυν ἐκεῖνο, φησὶ, τετύχηκε δόξης, δηλονότι καὶ τοῦτο πολλαπλασίας τεύι8'.« Ἔχοντες οὖν τοιαύτην ἐλπίδα, πολλῇ παῤῥησίᾳ χρώμεθα.» Ἴσμεν τῆς δόξης τὸ μέγεθος, καὶ οὐδὲν ὑφορώμεθα, ἀλλὰ σὺν παῤῥησίᾳ δείκνυμεν τῆς
hē. « Kai gar ou dedoxastai to dedoxasmenon en toutǭ tǭ merei, heneken tēs hyperdallousēs doxēs.» Tosautē gar estin hē toutois ᾽"d prosesōsmenē, hoti oude doxan eipoi tis an eikotōs tēn Mōysę̄ prosgenomenēn, apoblepōn eis toutous. En nykti men gar to lychniaion phōs phanōtaton einai dokei, en mesēmbrią de mesę̄ kryptetai, kai oude phōs einai nomizetai. Eita kai heterōs " ia΄, « Ei gar to katargoumenon, dia doxēs, pollǭ mallon to menon en doxē. » Ton nomon ekalese kai- Christou parousią " menon de to tēs charitos dōron, hōs ou lēpsomenon telos. Ei toinyn ekeino, phēsi, tetychēke doxēs, dēlonoti kai touto pollaplasias teui8'.« Echontes oun toiautēn elpida, pollę̄ parrhēsią chrōmetha.» Ismen tēs doxēs to megethos, kai ouden hyphorōmetha, alla syn parrhēsią deiknymen tēs
“For indeed what was glorified has not been glorified in this respect, because of the surpassing glory.” For so great is the glory that has come to these that, looking at them, one could not reasonably even call the glory that came to Moses glory. At night the light of a lamp seems very bright, but at full midday it is hidden and is not even thought to be light. Then [he argues] in another way too: “For if what was being abolished [came] through glory, much more is what remains in glory.” He called the law [what was being abolished, since it ceases at] the coming of Christ, and the gift of grace “what remains,” since it will have no end. If, then, the former, he says, obtained glory, clearly the latter too will obtain manifold [glory] … “Having therefore such a hope, we use great boldness.” We know the greatness of the glory, and we suspect nothing, but with boldness we show the …
2 Cor 3:10 (quotation, high confidence) · 2 Cor 3:11 (quotation, high confidence) · 2 Cor 3:12 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the glory of Moses fades beside the surpassing and lasting glory of grace, as a lamp vanishes at midday.
- This ref, numbered 3.8 by the staging, holds Theodoret's comment on 2 Cor 3:10–12 (lemmas of 3:10, 3:11 and 3:12); the comment on 3:8 is in the preceding section. Words are lost in the OCR after “He called the law” (supplied from the sense and from Migne's footnote) and at the ends of the comments on 3:11 and 3:12 (“…”). Migne's Latin column and footnotes, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column read as Greek; OCR accent; OCR slip; OCR slip (Migne's footnote reads οὐδέ); OCR slips; OCR slips; Latin read as Greek; OCR β read as δ; OCR κ read as χ): δ:ιδοξασμένον ἐν κἷα οδί, τὰ] 10 τηΔ5}5 ἀυυπεαὶ τη δίαγ πὶ παι δηΐηι θαρ ΐϑαναμι δι ἀ υοἷϊ, δὲ 40.4.51 ογχο φυ ἢ} δεγνλϊι Γαΐ β]οΥἶδ ρα γε σα " ξς: ὡς μὴ - ἐμὰ μὲς Π πὰ παϑυΐϊὲ ᾿ῃ Α τούτῳ → δεδοξασμένον ἐν τούτῳ; δόξης." ἐδ 4υ Μοὶ δύ[υϊ!, δὶ δι ἐπίῃ πιο ᾿σσογηα νυ ν» [,6τὶ ϑιὶ Τοσαύτη → δόξης.» Τοσαύτη; οὔτε δόξαν " εἴποι → οὐδὲ δόξαν εἴποι; προτγενομένην → προσγενομένην; ἀποδλέπων → ἀποβλέπων; Ἕν νυκτὶ → Ἐν νυκτὶ; μεσημθρίχ → μεσημβρίᾳ; χαταργούμενον, διὰ → καταργούμενον, διὰ; τῇ; χάριτος → τῆς χάριτος; ὡς; οὐ → ὡς οὐ; τεπύχηχξ → τετύχηκε; παῤῥηἀπε, οἱ Βὶ σίς χρώμεθα → παῤῥησίᾳ χρώμεθα; καὶ Υεκβ. 15. « Εἰ ἤθη δίου! Μοβε8 ροπο] αἱ γε ἐπ τη]δὰ 11.δἰϊ, εαὐ ποι ἰπιοηάδγοηι δι 40} βὺ} Ιερὲ ργϑαϊοδίιγ, ᾿ος οὶ ΟἸιγϊ δίαπι. Νοῆ ἴῃ ταῖν. » [ποτὶ δά οὐδὲν → καὶ οὐδὲν.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-8
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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.
3.13PG 82
ιγ΄. «Καὶ οὐ καθάπερ Μωϋσῆς ἐτίθες κάλυμμα ἐπὶ τῷ προσώπῳ ἑαυτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου, » Ἡμεῖς οὐ δεόμεθα τοῦ καλύμματος, καθάπερ ἐκεῖνος· πιστοῖς γὰρ διαλεγόμεθα, πάντες δὲ οἱ πιστεύοντες τῆς τοῦ νοεροῦ φωτὸς ἀπολαύουσιν αἴγλης, Δηλοῖ δὲ ὁ λόγος, ὡς τὴν Ἰουδαίων ἀπιστίαν ὁ τῷ προσώπῳ τὸ κάλυμμα, διδάσκων ὡς τοῦ νόμου τὸ τέλος ἰδεῖν οὗ δυνήσονται. « Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι, » Τοῦτο γὰρ ἔφη, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. Καταργούμενον γὰρ ἔφη τὸν νόμον, τουτέστι παυόμενον " τέλος δὲ τοῦ καταργουμένου, τὸν ὑπὸ τοῦ νόμου κηρυττόμενον, τουτέστι, τὸν Χριστόν. Εἶτα δείκνυσι τὸ τῆς παῤῥησίας ἀληθές. ιδ΄, « Ἀλλ᾽ ἐπωρώθη τὰ νοήματα αὐτῶν, » Οὐκ ἄλλου τινὸς πωρώσαντος, ἀλλ᾽ αὐτῶν αὐθαιρέτῳ γνώμῃ τὸ πάθος εἰσδεξαμένων. « Αχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι (ὅτι) ἐν Χριστῷ καταργεῖται. » Τὸ σχῆμα τοῦ Μωῦσέως μὲχρι σήμερον ὁ νόμος περίκειται, καὶ ἐπίκειται τὸ κάλυμμα τοῖς δίχα πίστεως ἀναγινώσκειν ἐπιχειροῦσιν.
ig΄. «Kai ou kathaper Mōÿsēs etithes kalymma epi tǭ prosōpǭ heautou pros to mē atenisai tous huious Israēl eis to telos tou katargoumenou, » Hēmeis ou deometha tou kalymmatos, kathaper ekeinos; pistois gar dialegometha, pantes de hoi pisteuontes tēs tou noerou phōtos apolauousin aiglēs, Dēloi de ho logos, hōs tēn Ioudaiōn apistian ho tǭ prosōpǭ to kalymma, didaskōn hōs tou nomou to telos idein hou dynēsontai. « Telos gar nomou Christos eis dikaiosynēn panti tǭ pisteuonti, » Touto gar ephē, pros to mē atenisai tous huious Israēl eis to telos tou katargoumenou. Katargoumenon gar ephē ton nomon, toutesti pauomenon " telos de tou katargoumenou, ton hypo tou nomou kēryttomenon, toutesti, ton Christon. Eita deiknysi to tēs parrhēsias alēthes. id΄, « All᾽ epōrōthē ta noēmata autōn, » Ouk allou tinos pōrōsantos, all᾽ autōn authairetǭ gnōmę̄ to pathos eisdexamenōn. « Achri gar tēs sēmeron to auto kalymma epi tę̄ anagnōsei tēs Palaias Diathēkēs menei mē anakalyptomenon, hoti (hoti) en Christǭ katargeitai. » To schēma tou Mōyseōs mechri sēmeron ho nomos perikeitai, kai epikeitai to kalymma tois dicha pisteōs anaginōskein epicheirousin.
“And not as Moses put a veil over his face, so that the children of Israel might not gaze at the end of what was being abolished.” We do not need the veil as he did; for we converse with believers, and all who believe enjoy the radiance of the spiritual light. The words show that the veil on his face [signified] the unbelief of the Jews, teaching that they will not be able to see the end of the law. “For Christ is the end of the law for righteousness to everyone who believes.” This is what he meant by “so that the children of Israel might not gaze at the end of what was being abolished.” For he called the law “what was being abolished,” that is, what was ceasing; and “the end of what was being abolished” the one proclaimed by the law, that is, Christ. Then he shows the truth of the boldness. “But their minds were hardened”: not by anyone else's hardening, but because they themselves admitted that condition by their own free choice. “For until this very day the same veil remains at the reading of the Old Covenant, not being lifted, because in Christ it is abolished.” The law wears the guise of Moses to this day, and the veil lies upon those who try to read without faith.
2 Cor 3:13 (quotation, high confidence) · 2 Cor 3:14 (quotation, high confidence) · Rom 10:4 (quotation, high confidence) · Exod 34:33–35 (allusion, high confidence)
Notes and citation
Summary: Theodoret reads Moses' veil as the Jews' unbelief, which keeps them from seeing Christ, the end of the law, and stresses that their hardening was their own choice.
- This ref holds 2 Cor 3:13–14 (lemmas of 3:13, 3:14a and 3:14b). Theodoret's reading of the veil as Jewish unbelief, and of the hardening as freely chosen, is his own interpretation, translated as written. Quotation: Rom 10:4. Allusion: Exod 34:33–35.
Notes on the original text
- Digital text corrected (OCR numeral and quotation mark; OCR slip; OCR slips; OCR κ read as χ; OCR: letters lost; footnote mark): Μωῦδσῆς → Μωϋσῆς; προσώπῳ 8' ἑαυτοῦ → προσώπῳ ἑαυτοῦ; ἀτενίσχι → ἀτενίσαι; χαταργουμένον, » → καταργουμένου, »; ἐκεῖνας ᾿ πιστοῖς → ἐκεῖνος· πιστοῖς; νοεοοῦ → νοεροῦ; πὸ αἅλυμμα → τὸ κάλυμμα; εἰς σύνην → εἰς δικαιοσύνην; ἸΙσραὴ 1 εἰς → Ἰσραὴλ εἰς; τοῦ χαταργουμένου, τὸν → τοῦ καταργουμένου, τὸν; ὑπὸ τὸν νόμον → ὑπὸ τοῦ νόμου; δ', ε ᾿Αλλ᾽ → ιδ΄, « Ἀλλ᾽; νοΐ ματᾷ → νοήματα; πάθα; → πάθος; σέμ:ρὸν → σήμερον; ἀναγνώσει: τῆς Παλειῖ; ᾿ Διαθήκης → ἀναγνώσει τῆς Παλαιᾶς Διαθήκης; ἀναχαλυπτόμενον → ἀνακαλυπτόμενον.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-13
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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.
3.15PG 82
ιε΄. « ᾿Αλλ᾽ ἕως σήμερον ἡνίκα ἀναγινώσκηται Ὁ Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὑτῶν κεῖται.» Μωῦσέα τὸν νόμον ἐκάλεσε, κάλυμμα δὲ τὴν ἀπιστίαν" διδάσκει δὲ καὶ πῶς δυνατὸν περιαιρεθῆναι τὸ χά-
ie΄. « ᾿All᾽ heōs sēmeron hēnika anaginōskētai Ho Mōÿsēs, kalymma epi tēn kardian hautōn keitai.» Mōysea ton nomon ekalese, kalymma de tēn apistian" didaskei de kai pōs dynaton periairethēnai to cha-
“But until this day, whenever Moses is read, a veil lies upon their heart.” He called the law Moses, and the unbelief a veil. And he teaches also how the veil can be removed …
2 Cor 3:15 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that “Moses” means the law and the veil means unbelief.
- The section breaks off in the OCR (“…”); the lemma that follows is in the next section. Quotation: 2 Cor 3:15.
Notes on the original text
- Digital text corrected (OCR slip; OCR κ read as χ; stray marks; OCR κ read as χ): σήμερον 85 ἡνίχα → σήμερον ἡνίκα; Μουῦσῆς → Μωϋσῆς; χεῖται → κεῖται.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-15
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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.
3.16PG 82
ις΄. ε Ἡνίκα δ' ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα.» Μωῦσῆς τῷ μὲν λαῷ διαλεγόμενος ἐπικείμενον εἶχε τὸ κάλυμμα " τῷ δὲ θεῷ προσιὼν, περιῃρεῖτο τὸ κάλυμμα. Οὕτω τοίνυν καὶ σὺ, ἐὰν πρὸς τὸν Κύριον δ᾽ ἀπιδεῖν ἐθέλεις, τοῦ τῆς ἀπιστίας ἀπαλλαγήσῃ καλύμματος. Τίς δὲ οὗτος πρὸς ὃν δεῖ ἀποβλέψαι; ιζ΄. « Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν, » Ἔδειξε τοῦ Θεοῦ καὶ τοῦ Πνεύματος τὸ ὁμότιμον. Μωῦσῆς γὰρ πρὸς τὸν Θεὸν τὴν ὄψιν ἐπέστρεφεν, ἡμεῖς δὲ πρὸς τὸ Πνεῦμα. Οὐκ ἃν δὲ, κρείττονα δεῖξαι βουλόμενος τῶν παλαιῶν τὰ καινὰ, τοῦ Πνεύματος τὴν μνήμην παρήγαγεν, εἴπερ ἄρα κτίσμα ἤδει τὸ Πνεῦμα τὸ ἅγιον. Εἰ γὰρ κτίσμα κατὰ τοὺς ᾿Αρείου καὶ Εὐνομίου, ἡμεῖς δὲ τούτῳ προσίεμεν, Μωϋσῆς δὲ τῷ Θεῷ καὶ Πατρί. Ἐλάττονα ἄρα πολλῷ τῶν παλαιῶν τὰ ἡμέτερα. Εἰ δέ γε οὐκ ἐλάττονα, ἀλλὰ καὶ μείζονα, καὶ πολλῷ μείζονα, οὐκ ἄρα κτίσμα τὸ Πνεῦμα τὸ ἅγιον, ἀλλ᾽ ἰσοδύναμον καὶ ὁμότιμον. Ἂλλ᾽ ἀναιδείᾳ χρώμενοι, τὸν Κύριον ἐνταῦθα Πνεῦμα προσηγορεῦσθαι φασιν, οὐκ αὐτὸ τὸ Πνεῦμα Κύριον. ᾿Ανοίας δὲ τοῦτο καὶ ἀναιδείας μεστόν. Πᾶσαν γὰρ τὴν σύγκρισιν τοῦ γράμματος καὶ τοῦ Πνεύματὸς ὁ θεῖος ᾿Απόστολος ἐποιήσατο. Ἐγγεγραμμένη γὰρ, φησὶν, οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος. Καὶ πάλιν" Οὐ γράμματος, ἀλλὰ Πνεύματος " Καὶ αὖθις " Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Καὶ πάλιν " Πῶς οὐχὶ ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ; δῆλον τοίνυν ὡς τὸ πανάγιον Πνεῦμα Κύριον ὁ θεῖος Ἀπόστολος προσηγόρευσε. Μαρτυρεῖ δὲ καὶ τὰ ἑξῆς φησὶ γάρ· « Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. » Εἰ δὲ τὸν Κύριον Πνεῦμα προσηγόρευσεν, εἶπεν ἄν Οὗ δὲ ὁ Κύριος ἀλλ᾽ οὐκ οὕτως εἴρηται, ἀλλὰ Πνεῦμα Κυρίου αὐτὸ προσηγόρευσεν, ἐπειδὴ δι᾽ αὐτοῦ ἡ τούτου κεχορήγηται χάρις. Καὶ ἵνα μή τις αὐτὸ ὑπουργὸν ὑπολάβῃ, ἀναγκαίως προστέθεικεν ὅτι Κύριος τὸ Πνεῦμα.
is΄. e Hēnika d' an epistrepsę̄ pros Kyrion, periaireitai to kalymma.» Mōysēs tǭ men laǭ dialegomenos epikeimenon eiche to kalymma " tǭ de theǭ prosiōn, perię̄reito to kalymma. Houtō toinyn kai sy, ean pros ton Kyrion d᾽ apidein etheleis, tou tēs apistias apallagēsę̄ kalymmatos. Tis de houtos pros hon dei apoblepsai? iz΄. « Ho de Kyrios to Pneuma estin, » Edeixe tou Theou kai tou Pneumatos to homotimon. Mōysēs gar pros ton Theon tēn opsin epestrephen, hēmeis de pros to Pneuma. Ouk han de, kreittona deixai boulomenos tōn palaiōn ta kaina, tou Pneumatos tēn mnēmēn parēgagen, eiper ara ktisma ēdei to Pneuma to hagion. Ei gar ktisma kata tous ᾿Areiou kai Eunomiou, hēmeis de toutǭ prosiemen, Mōÿsēs de tǭ Theǭ kai Patri. Elattona ara pollǭ tōn palaiōn ta hēmetera. Ei de ge ouk elattona, alla kai meizona, kai pollǭ meizona, ouk ara ktisma to Pneuma to hagion, all᾽ isodynamon kai homotimon. All᾽ anaideią chrōmenoi, ton Kyrion entautha Pneuma prosēgoreusthai phasin, ouk auto to Pneuma Kyrion. ᾿Anoias de touto kai anaideias meston. Pasan gar tēn synkrisin tou grammatos kai tou Pneumatos ho theios ᾿Apostolos epoiēsato. Engegrammenē gar, phēsin, ou melani, alla Pneumati Theou zōntos. Kai palin" Ou grammatos, alla Pneumatos " Kai authis " To gar gramma apokteinei, to de pneuma zōopoiei. Kai palin " Pōs ouchi hē diakonia tou Pneumatos estai en doxę̄? dēlon toinyn hōs to panagion Pneuma Kyrion ho theios Apostolos prosēgoreuse. Martyrei de kai ta hexēs phēsi gar; « Hou de to Pneuma Kyriou, ekei eleutheria. » Ei de ton Kyrion Pneuma prosēgoreusen, eipen an Hou de ho Kyrios all᾽ ouk houtōs eirētai, alla Pneuma Kyriou auto prosēgoreusen, epeidē di᾽ autou hē toutou kechorēgētai charis. Kai hina mē tis auto hypourgon hypolabę̄, anankaiōs prostetheiken hoti Kyrios to Pneuma.
“But whenever one turns to the Lord, the veil is removed.” Moses had the veil on when he spoke to the people, but when he went in to God he took the veil off. So you too, if you wish to look toward the Lord, will be freed from the veil of unbelief. And who is this toward whom one must look? “Now the Lord is the Spirit.” He showed that God and the Spirit are equal in honor. For Moses turned his gaze toward God, and we toward the Spirit. Wishing to show that the new things are better than the old, he would not have brought in mention of the Spirit if he had known the Holy Spirit to be a creature. For if it is a creature, as the followers of Arius and Eunomius say, and we draw near to it, while Moses drew near to God and the Father, then our things are much inferior to the old. But if they are not inferior, but greater, and much greater, then the Holy Spirit is not a creature but equal in power and equal in honor. Yet, with shamelessness, they say that here the Lord is called Spirit, not that the Spirit itself is called Lord. This is full of folly and shamelessness. For the divine Apostle made the whole comparison between the letter and the Spirit: “Written,” he says, “not with ink but with the Spirit of the living God”; and again, “Not of letter but of Spirit”; and again, “For the letter kills, but the Spirit gives life”; and again, “How will the ministry of the Spirit not be in glory?” It is clear, then, that the divine Apostle called the all-holy Spirit Lord. What follows also bears witness, for he says: “And where the Spirit of the Lord is, there is freedom.” If he had called the Lord Spirit, he would have said, “Where the Lord is”; but that is not what is said. He called it “Spirit of the Lord,” since through him its grace has been supplied. And lest anyone suppose it to be a servant, he of necessity added that the Spirit is Lord.
2 Cor 3:16–17 (quotation, high confidence) · 2 Cor 3:3 (quotation, high confidence) · 2 Cor 3:6 (quotation, high confidence) · 2 Cor 3:8 (quotation, high confidence) · Exod 34:34 (allusion, high confidence)
Notes and citation
Summary: Theodoret argues from “the Lord is the Spirit” that the Holy Spirit is Lord, equal in honor and power with God, against the Arians and Eunomians who called the Spirit a creature.
- This ref holds 2 Cor 3:16–17 (lemmas of 3:16, 3:17a and 3:17b). Migne's footnotes (Theodoret quotes 3:16 as “if they turn” in his preface to Ezekiel), read as Greek inside a divided word, are removed by a logged correction. Theodoret's argument against the Arians and Eunomians, who held the Spirit to be a creature, is translated as written. In “through him its grace has been supplied” the referents are ambiguous in the Greek (probably: through the Lord the Spirit's grace is given). Quotations recalled: 2 Cor 3:3, 6, 8; allusion: Exod 34:34.
Notes on the original text
- Digital text corrected (Migne's footnotes read as Greek, inside a divided word; OCR numeral and quotation mark; OCR slip; OCR slips; OCR slips (first letters lost); OCR β read as δ; footnote marks; OCR β read as θ; OCR κ read as χ; footnote mark; OCR: divided word and margin letter; stray margin letter): Ἡνίχα δ' ἂν ἐπιστρέψῃ " → Ἡνίκα δ' ἂν ἐπιστρέψῃ; περι- 3» ὅτι οὐδὲ δόξαν --- τὴν Μωσεῖ προῦγεν. 30 τῇ Χριστοῦ παρουσίᾳ. ὅτ᾽ ἂν δὶ ἐπιστρ. Τπεοὰ. δὰ 58]. οχυτπι, [8,. αἱ ἴῃ ὑποθέσει 1 ΕΖοο ίφίοπι : ἐὰν ἐπιστρέψωσι πρὸς Κύριον, χ- “«. ἐξ. ατρεῖται → περιαιρεῖται; διαλε- Α γόμενος → διαλεγόμενος; περ'ῃρεῖτο → περιῃρεῖτο; χαλύαυατο; → καλύμματος; ἀποθλέψαι → ἀποβλέψαι; ιδ΄. ε« Ὁ δὲ Κύριος → ιζ΄. « Ὁ δὲ Κύριος; "Εδειξε → Ἔδειξε; ἐπέστρεφτυ → ἐπέστρεφεν; χρξίττονα δεῖξαι βουλόμένος → κρείττονα δεῖξαι βουλόμενος; Εὐνομίον → Εὐνομίου; Μωῦσῇς δὲ → Μωϋσῆς δὲ; καὶ Β μείζονα → καὶ μείζονα; Πνευμα -τὸ → Πνεῦμα τὸ; ἀναιδείχ χρώμενοι → ἀναιδείᾳ χρώμενοι; προτηγορεῦσθα! → προσηγορεῦσθαι; “μένη γὰρ, φησὶν, οὗ μέλανι, ἀ1.1ὰ → Ἐγγεγραμμένη γὰρ, φησὶν, οὐ μέλανι, ἀλλὰ; ἀ.11ὰ Πνεύματος → ἀλλὰ Πνεύματος; ἁποχτείγει → ἀποκτείνει; οὐκὶ ἡ διακονία τοῦ πγεύματος → οὐχὶ ἡ διακονία τοῦ Πνεύματος; ᾿λπόστολος → Ἀπόστολος; φητὶ γάρ α « → φησὶ γάρ· «; τούτοῦ χεχορήγηται → τούτου κεχορήγηται; ὑπολάδῃ "" → ὑπολάβῃ; ἀναγκαίω; προστέθεικεν ὅ ὅτι Κύριος πὸ → ἀναγκαίως προστέθεικεν ὅτι Κύριος τὸ.
Cite (SBL): Theodoret, Interp. 2 Cor. 3.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-16
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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.
3.18PG 82
ιη. ε« Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. ν Μωῦσῆς μόνος ἀπήλαυσε τῆς δόξης ᾿ ἐνταῦϑα δὲ οἱ πιστεύοντες ἅπαντες. Ἐκεῖνος κάλυμμα εἶχε διὰ τὴν Ἰουδαίων ἀσθένειαν ἡμεῖς δὲ πιστοῖς τὴν διδασκαλίαν προσφέροντες οὐ δεόμεθα καλύμματος, ἀλλὰ γυμνῷ τῷ προσώπῳ τὴν τοῦ Κυρίου κατοπτριζόμεθα δόξαν " τὴν γὰρ τῆς ἀπιστίας οὐ περικείμεθα λήμην. Ἕλκομεν ἐκεῖθεν οὐ σμικρὰν δόξης μαρμαρυγήν. Τοῦτο δὲ ἴδιον τῶν καθαρὰν κεκτημένων καρδίαν. “Ὥσπερ τὰς ὄψεις, καὶ αὑτοῦ τοῦ ἡλίου τὸν κύκλον, καὶ τῶν οὐρανῶν τὰ κύτη " οὕτως ἡ καθαρὰ καρδία τῆς θείας δόξης οἷόν τι ἐκμαγεῖον καὶ κάτοπτρον γίνεται. Οὕτω καὶ ὁ Κύριος ἔφη " «Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. ν ᾿Απὸ δόξης λέγει τῆς τοῦ θείου Πνεύματος, εἰς δόξαν τὴν ἡμετέραν, ἀντὶ τοῦ, Ἑκεῖθεν δεχόμεθα. Τοῦτο γὰρ ἐπήγαγε" Καθάπερ ἀπὸ Κυρίου Πνεύματος. Καὶ ἐντεῦθεν δὲ δῆλον, ὅτι καὶ ἐν τοῖς πρόσθεν τὸ Πνεῦμα προσηγόρευσε Κύριον.
iē. e« Hēmeis de pantes anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizomenoi, tēn autēn eikona metamorphoumetha, apo doxēs eis doxan, kathaper apo Kyriou Pneumatos. n Mōysēs monos apēlause tēs doxēs ᾿ entauϑa de hoi pisteuontes hapantes. Ekeinos kalymma eiche dia tēn Ioudaiōn astheneian hēmeis de pistois tēn didaskalian prospherontes ou deometha kalymmatos, alla gymnǭ tǭ prosōpǭ tēn tou Kyriou katoptrizometha doxan " tēn gar tēs apistias ou perikeimetha lēmēn. Helkomen ekeithen ou smikran doxēs marmarygēn. Touto de idion tōn katharan kektēmenōn kardian. “Hōsper tas opseis, kai hautou tou hēliou ton kyklon, kai tōn ouranōn ta kytē " houtōs hē kathara kardia tēs theias doxēs hoion ti ekmageion kai katoptron ginetai. Houtō kai ho Kyrios ephē " «Makarioi hoi katharoi tę̄ kardią, hoti autoi ton Theon opsontai. n ᾿Apo doxēs legei tēs tou theiou Pneumatos, eis doxan tēn hēmeteran, anti tou, Hekeithen dechometha. Touto gar epēgage" Kathaper apo Kyriou Pneumatos. Kai enteuthen de dēlon, hoti kai en tois prosthen to Pneuma prosēgoreuse Kyrion.
“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image, from glory to glory, as from the Lord, the Spirit.” Moses alone enjoyed the glory, but here all who believe. He had a veil because of the weakness of the Jews; but we, offering the teaching to believers, need no veil, but with bare face we behold the glory of the Lord as in a mirror, for we are not covered with the bleariness of unbelief. From there we draw no small gleam of glory. This is proper to those who have acquired a pure heart. Just as [a clear mirror shows] faces, and the very disk of the sun, and the vaults of heaven, so the pure heart becomes a kind of impression and mirror of the divine glory. So also the Lord said: “Blessed are the pure in heart, for they shall see God.” By “from glory” he means the glory of the divine Spirit, and “to glory” means ours; that is, we receive it from there. For this is what he added: “as from the Lord, the Spirit.” And from this too it is clear that in what went before he called the Spirit Lord.
2 Cor 3:18 (quotation, high confidence) · Matt 5:8 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that all believers, not Moses alone, see the Lord's glory with unveiled face, and that a pure heart mirrors the glory received from the Spirit, whom Paul calls Lord.
- The comparison “Just as … faces” has lost its opening words in the OCR; “[a clear mirror shows]” supplies the sense. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. Theodoret reads “the Lord, the Spirit” as calling the Spirit Lord. Quotation: Matt 5:8.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin column read as Greek; OCR accent; OCR slip; OCR slips; OCR κ read as χ): ἀναχ:χαλυμμένῳ προτὠπῳ → ἀνακεκαλυμμένῳ προσώπῳ; τὴν “δ αὐ-τὴν → τὴν αὐτὴν; χατοπτριζόμεθα → κατοπτριζόμεθα; Ἕλχοχομεν ἐκεῖθεν οὗ σμιχρὰν → Ἕλκομεν ἐκεῖθεν οὐ σμικρὰν; Τοῦτο δὶ ἴδιον → Τοῦτο δὲ ἴδιον; χύτη → κύτη; τῇς θείας → τῆς θείας; τῇ ἢ δὶ, αἰ νο μι ἢ πη δι," δε οἱ πα} ἰος Ιο60 ϑρί γιατ ἀρρο! γί, ἤθη ἰρϑυμη ϑρῖθὸμΐ απ ἰὰ μαι ἐποίουν δά εὐ τ“ Θεὸν Β. "᾿λάδῃ Β. δ εἰς τήν. Τινεοά. θυ. 69 ἰη ἔχοι]. 5εἀ αὐ Ολπί. τ, 8, οἱ νἱ, 9 Ῥτοϑαδ σα ἰῃ ΄ Α χαρδίχ, → τῇ καρδίᾳ,; ἐὶ ηκ]}}, φῦ βοίδῃ θεῖ δ ηἰ σι (αι 6 1} ὁ8Π| 6586 οἵ ε 564 ᾿Ιυοτ δοίαπῃ ἃς » - « ΝΌΩ Δι θυ] Δη (68 ἰῃ δϑίυιἶα, ποοἱ αυὶ τουθ- (Σ ἔφη, ταν! δι}: 6 πὶ αἱ φαΐ δϑὶ ἰηἴῃ ιν. οἷ ἰπδὶς αἱ νἱάδγοπε σου! ἃ ἱ. ν» οϑὲ ἰπἰ λέγει → λέγει; ἡμ:πέραν → ἡμετέραν; ἐπἐγαγε → ἐπήγαγε; ἱντεῦθεν → ἐντεῦθεν.
Topics: Trinity
Cite (SBL): Theodoret, Interp. 2 Cor. 3.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-18
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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 4
4.1PG 82
α΄. «Διὰ τοῦτο ἔχοντες τὴν διακονίαν ταύτην, ἐδίδαξεν ὡς διακονίαν Πνεύματος τοὺς κήρυκας προσηγόρευσεν᾽ ἔφη δὲ ταύτης διὰ μόνην φιλανθρωπίαν τετυχηκέναι. Οὗ δὴ χάριν, φησὶ, φέρομεν γενναίως τὰ προσπίπτοντα λυπηρά.
a΄. «Dia touto echontes tēn diakonian tautēn, edidaxen hōs diakonian Pneumatos tous kērykas prosēgoreusen᾽ ephē de tautēs dia monēn philanthrōpian tetychēkenai. Hou dē charin, phēsi, pheromen gennaiōs ta prospiptonta lypēra.
“Therefore, having this ministry …” He taught that he called the heralds the ministry of the Spirit, and said that they had obtained it through loving-kindness alone. For this reason, he says, we nobly bear the painful things that befall us.
2 Cor 4:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul received his ministry by God's loving-kindness alone and therefore bears hardships nobly.
- The rest of the lemma of 2 Cor 4:1 (“as we have received mercy, we do not lose heart”) is lost in the OCR (“…”); the comment presupposes it.
Notes on the original text
- Digital text corrected (OCR slip): πρῦσηγόρευσεν → προσηγόρευσεν.
Cite (SBL): Theodoret, Interp. 2 Cor. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-1
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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.
4.2PG 82
β΄. «᾽Αλλ᾽ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης.» Τὴν περιτομὴν λέγει, ἣν οἱ ἐξ ἐθνῶν 57 πεπιστευκότες ἐκήρυττον" τοῦτο καὶ ἀλλαχοῦ ἔφη· «Ἀλλ᾽ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν. ν Καὶ πάλιν: «᾿Αλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα σκύβαλα, ἵνα Χριστὸν κερδήσω. «ε Μὴ περιπατοῦντες ἐν πανουργίᾳ, μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ Θεοῦ. » Πάλιν ἐκείνους ἐλέγχει τῇ τοῦ νόμου ἐπιμιξίᾳ τὸ θεῖον κήρυγμα διαφθείροντας, καὶ πανουργίᾳ χρωμένους, καὶ οὐκ ἁπλοϊκῶς τὴν διδασκαλίαν προῦφέροντας. Ἡμεῖς δὲ, φησὶ, τῆς ἀληθείας καὶ τῶν ἀνθρώπων τοὺς εὖ φρονοῦντας ἔχομεν μάρτυρας, καὶ αὐτὸν τὸν τοῦ συνειδότος Ἔπόπτην. Εἶτα ἐπειδὴ Ἡμεῖς πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, ἦσαν ἃ πλεῖστοι τὴν τῆς ἀπιστίας περικείμενοι λήμην, καὶ τὰ θεῖα καθορᾷν οὐ δυνάμενοι, ἀναγκαίως ἐπήγαγεν "
b΄. «᾽All᾽ apeipametha ta krypta tēs aischynēs.» Tēn peritomēn legei, hēn hoi ex ethnōn 57 pepisteukotes ekērytton" touto kai allachou ephē; «All᾽ hatina ēn moi kerdē, tauta hēgēmai dia Christon zēmian. n Kai palin: «᾿Alla men oun kai hēgoumai panta skybala, hina Christon kerdēsō. «e Mē peripatountes en panourgią, mēde dolountes ton logon tou theou, alla tę̄ phanerōsei tēs alētheias synistōntes heautous pros pasan syneidēsin anthrōpōn enōpion tou Theou. » Palin ekeinous elenchei tę̄ tou nomou epimixią to theion kērygma diaphtheirontas, kai panourgią chrōmenous, kai ouk haploïkōs tēn didaskalian proupherontas. Hēmeis de, phēsi, tēs alētheias kai tōn anthrōpōn tous eu phronountas echomen martyras, kai auton ton tou syneidotos Epoptēn. Eita epeidē Hēmeis pantes anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizometha, ēsan ha pleistoi tēn tēs apistias perikeimenoi lēmēn, kai ta theia kathorąn ou dynamenoi, anankaiōs epēgagen "
“But we have renounced the hidden things of shame.” He means circumcision, which those who had believed from among the Gentiles were preaching. He says this elsewhere too: “But whatever things were gains to me, these I have counted loss for Christ's sake.” And again: “Indeed I count all things as refuse, that I may gain Christ.” “Not walking in cunning nor falsifying the word of God, but by the manifestation of the truth commending ourselves to every human conscience before God.” Again he refutes those who corrupt the divine proclamation by mixing in the law, who use cunning and do not offer the teaching simply. But we, he says, have as witnesses of the truth those people who think rightly, and the very overseer of conscience. Then, since [he had said] “We all with unveiled face behold the glory of the Lord,” while most people were covered with the bleariness of unbelief and unable to see divine things, he had to add:
2 Cor 4:2 (quotation, high confidence) · Phil 3:7–8 (quotation, high confidence) · 2 Cor 3:18 (quotation, medium confidence) · Gal 6:13 (echo, low confidence)
Notes and citation
Summary: Theodoret takes “the hidden things of shame” to mean circumcision, preached by the false teachers who mixed the law into the gospel.
- “From among the Gentiles” is the reading of the OCR, where a footnote marker stands; Theodoret may mean Gentile converts who had accepted circumcision (compare Gal 6:13). His identification of the “hidden things of shame” with circumcision is translated as written. Quotations: 2 Cor 4:2; Phil 3:7–8. The last words introduce the lemma of 4:3; the quotation recalled is 2 Cor 3:18.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; OCR κ read as χ): λέγε:, → λέγει,; ἐχήρυττον → ἐκήρυττον; ἕξη τς ἈΔ}λλ ἄτα μοι ἣν κέρδη, ταῦτα ἤγημα: → ἔφη· «Ἀλλ᾽ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι; σχύδαλα → σκύβαλα; ἕαν. τοὺς → ἑαυτοὺς; ἁπλοϊχῶς → ἁπλοϊκῶς; χα! αὐτὸν → καὶ αὐτὸν; ἀγακεχαϊλυμμέγῳ → ἀνακεκαλυμμένῳ; ἐπἦγαγεν → ἐπήγαγεν.
Topics: Heresy
Cite (SBL): Theodoret, Interp. 2 Cor. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-2
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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.
4.3PG 82
γ΄. «Εἰ δὲ "᾽ καὶ ἔστι κεκαλυμμένον τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. ν Τοῦτο καὶ ἄνω ἔφη" Οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν.
g΄. «Ei de "᾽ kai esti kekalymmenon to Euangelion hēmōn, en tois apollymenois esti kekalymmenon. n Touto kai anō ephē" Hois men osmē thanatou eis thanaton, hois de osmē zōēs eis zōēn.
“And even if our gospel is veiled, it is veiled among those who are perishing.” He said this above too: “To some a fragrance of death unto death, to others a fragrance of life unto life.”
2 Cor 4:3 (quotation, high confidence) · 2 Cor 2:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret links the veiled gospel of 2 Cor 4:3 to the fragrance of death and life in 2:16.
- Quotations: 2 Cor 4:3; 2:16.
Notes on the original text
- Digital text corrected (OCR slips): χεχαάλυμμένον → κεκαλυμμένον; ἐσμὴ θαγάτου → ὀσμὴ θανάτου.
Cite (SBL): Theodoret, Interp. 2 Cor. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-3
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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.
4.4PG 82
δ'. « Ἐν οἷς ὁ Θεός. » Ἐνταῦθα ὑποστικτέον. « Τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ αὐγῆσαι τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. » Ἔδειξεν ὅτι τῷδε τῷ αἰῶνι ἡ ἀπιστία περιώρισται " ἐκείνῳ γὰρ τῷ βίῳ γυμνὴ πᾶσιν ἡ ἀλήθεια δείκνυται. Ἐτύφλωσε δὲ τούτους ὁ Θεὸς, οὐκ αὑτὸς τὴν ἀπιστίαν ἐνθεὶς, ἀλλὰ τὴν ἀπιστίαν αὐτῶν θεασάμένος, οὐκ εἴασεν ἰδεῖν τὰ κεκρυμμένα μυστήρια. « Μὴ δῶτε, φησὶ, τὰ ἅγια τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων.» Καὶ πάλιν" «Διὰ τοῦτο ἐν παραβολαῖς λαλῶ αὐτοῖς, ὅτι βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὐ Δεῖ γὰρ ἐπιγνώσεως καὶ πίστεως, ὥστε μεταλαχεῖν τοῦ φωτός.» ᾿Ασθενοῦσι γὰρ ὀφθαλμοῖς πολέμιος ἥλιος. Εἰκόνα δὲ τοῦ Θεοῦ τὸν Χριστὸν, ὡς θεὸν ἐκ Θεοῦ προσηγόρευσεν. Πατέρα. διό φησιν" « Ὁ ἑωρακὼς ἐμὲ ἐώρακε τὸν Πατέρα.»
d'. « En hois ho Theos. » Entautha hypostikteon. « Tou aiōnos toutou etyphlōse ta noēmata tōn apistōn, eis to mē augēsai ton phōtismon tou Euangeliou tēs doxēs tou Christou, hos estin eikōn tou theou. » Edeixen hoti tǭde tǭ aiōni hē apistia periōristai " ekeinǭ gar tǭ biǭ gymnē pasin hē alētheia deiknytai. Etyphlōse de toutous ho Theos, ouk hautos tēn apistian entheis, alla tēn apistian autōn theasamenos, ouk eiasen idein ta kekrymmena mystēria. « Mē dōte, phēsi, ta hagia tois kysi, mēde rhipsēte tous margaritas hymōn emprosthen tōn choirōn.» Kai palin" «Dia touto en parabolais lalō autois, hoti blepontes ou blepousi, kai akouontes ou Dei gar epignōseōs kai pisteōs, hōste metalachein tou phōtos.» ᾿Asthenousi gar ophthalmois polemios hēlios. Eikona de tou Theou ton Christon, hōs theon ek Theou prosēgoreusen. Patera. dio phēsin" « Ho heōrakōs eme eōrake ton Patera.»
“Among whom God”: here one must put a comma; “of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of the glory of Christ, who is the image of God, should not dawn on them.” He showed that unbelief is confined to this age; for in that life the truth is shown bare to all. God blinded them, not by putting unbelief into them himself, but, beholding their unbelief, he did not allow them to see the hidden mysteries. “Do not give,” he says, “what is holy to the dogs, nor throw your pearls before swine.” And again: “For this reason I speak to them in parables, because seeing they do not see, and hearing they do not [hear].” For knowledge and faith are needed in order to share in the light; to weak eyes the sun is an enemy. He called Christ the image of God as God from God … the Father; therefore he says: “He who has seen me has seen the Father.”
2 Cor 4:4 (quotation, high confidence) · Matt 7:6 (quotation, high confidence) · Matt 13:13 (quotation, high confidence) · John 14:9 (quotation, high confidence) · Col 1:15 (allusion, low confidence)
Notes and citation
Summary: Theodoret punctuates 2 Cor 4:4 so that “God” blinds the unbelievers of this age, explains that God withholds the mysteries from those who have chosen unbelief, and calls Christ the image of God as God from God.
- Theodoret separates “God” from “of this age,” so that the verse does not speak of a “god of this age”; this punctuation is his. His explanation that God blinds by withholding, not by causing unbelief, is translated as written. Words are lost before “the Father”: the displaced line at the end of the next section (“For he shows in himself the”) probably belongs here. A Migne footnote read as Greek is removed by a logged correction. Quotations: Matt 7:6; Matt 13:13; John 14:9. Allusion: Col 1:15.
Notes on the original text
- Digital text corrected (Migne's footnote read as Greek; OCR slip; OCR slip; stray letter; OCR β read as δ; OCR κ read as χ): ὑποστιχτέον → ὑποστικτέον; τούτον ἐτύφλωσε → τούτου ἐτύφλωσε; Εὐαγγελίον τῆς → Εὐαγγελίου τῆς; πεέριώρισται → περιώρισται; ἀλήθειλ Ὁ δείκνυται → ἀλήθεια δείκνυται; παραδολαῖς → παραβολαῖς; Εἰχόνα → Εἰκόνα; ἐκ ὼ ἰοσὶξ ἴῃ ὑποθέσει ἰη ΕΖΘΟ οἰ Θεοῦ → ἐκ Θεοῦ.
Topics: Christology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-4
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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.
4.5PG 82
ε΄. «Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον" ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν,» Τοῦτο καὶ ἐν τῇ προτέρᾳ γέγραφεν" ε Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ.» Ἐνταῦθα δὲ καὶ ταπεινότερα περὶ ἑαυτοῦ εἴρηκεν" οὐ γὰρ μόνον τοῦ Χριστοῦ δοῦλον ἑαυτὸν, ἀλλὰ καὶ τῶν πιστῶν προσηγόρευσε, διὰ τὴν περὶ ἐκεῖνον ἀγάπην." Τοῦτο γὰρ εἶπε, διὰ ᾿Ιησοῦν.
e΄. «Ou gar heautous kēryssomen, alla Christon Iēsoun Kyrion" heautous de doulous hymōn dia Iēsoun,» Touto kai en tę̄ proterą gegraphen" e Houtōs hēmas logizesthō anthrōpos hōs hypēretas Christou, kai oikonomous mystēriōn Theou.» Entautha de kai tapeinotera peri heautou eirēken" ou gar monon tou Christou doulon heauton, alla kai tōn pistōn prosēgoreuse, dia tēn peri ekeinon agapēn." Touto gar eipe, dia ᾿Iēsoun.
“For we do not proclaim ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus' sake.” He wrote this in the former [letter] too: “So let a person regard us as servants of Christ and stewards of the mysteries of God.” Here he has said even humbler things about himself: for he called himself the slave not only of Christ but also of the believers, because of his love for Christ. For this is what he meant by “for Jesus' sake.”
2 Cor 4:5 (quotation, high confidence) · 1 Cor 4:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul calls himself the slave not only of Christ but of the believers, for Christ's sake.
- Quotations: 2 Cor 4:5; 1 Cor 4:1.
Notes on the original text
- Digital text corrected (OCR slip; OCR: stray mark inside a word): χκκαὶ → καὶ; οἰκονόμου: → οἰκονόμους; Ἐνταῦθα ΟΣ καὶ → Ἐνταῦθα δὲ καὶ; πόνον τοῦ Χριστοῦ → μόνον τοῦ Χριστοῦ; πρὸ "σηγόρευσε → προσηγόρευσε.
Cite (SBL): Theodoret, Interp. 2 Cor. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-5
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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.
4.6PG 82
ς΄. «Ὅτι ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἔλαμψεν ἐν ταῖς καρδῖαις ἡμῶν, πρὸς φωτισμὸν" τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Ἰησοῦ Χριστοῦ.» Ὁ πάλαι, φησὶ, λόγῳ τοῦ φωτὸς τὴν φύσιν παραγαγὼν, καὶ εἰπών" «Γενηθήτω φῶς,» οὗτος νῦν οὐκ ἐκείνῳ, ἀλλὰ τῷ οἰκείῳ τὰς ἡμετέρας διανοίας κατηύγασεν, ὥστε αὐτοῦ τὴν δόξαν δι᾽ αὐτοῦ ᾿ τοῦ Χριστοῦ κατιδεῖν" τὸ δὲ, ἐν προσώπῳ Ἰησοῦ" Χριστοῦ, ταύτην ἔχει τὴν διάνοιαν. Ἑπειδὴ ἡ θεία φύσις ἀόρατος, διὰ τῆς ληφθείσης ἀνθρωπότητος, τῷ θείῳ φωτὶ περιλαμπομένης, καὶ ἀστραπὰς ἀφιείσης, καθορᾶται ὡς ἕνεστι. Δῆλον δὲ καὶ ἐντεῦ-᾿ θεν, ὡς οὐκ ὁ Θεὸς τοῖς ἀπίστοις τὴν ἀπιστίαν ἐνέθηκεν, ὁ πᾶσιν ἀφθόνως τὴν τοῦ νοεροῦ φωτὸς δωρούμενος αἴγλην " ἀλλ᾽ αὐτοὶ μὲν τὴν ἀπιστίαν ἡγά-᾿ πησαν, αὐτὸς δὲ αὑτοῖς ἰδεῖν οὐκ ἐθελήσασιν, οὐ Ἐν ἑαυτῷ γὰρ δείκνυσι τὸν
s΄. «Hoti ho Theos ho eipōn ek skotous phōs lampsai, hos elampsen en tais kardiais hēmōn, pros phōtismon" tēs gnōseōs tēs doxēs tou Theou en prosōpǭ Iēsou Christou.» Ho palai, phēsi, logǭ tou phōtos tēn physin paragagōn, kai eipōn" «Genēthētō phōs,» houtos nyn ouk ekeinǭ, alla tǭ oikeiǭ tas hēmeteras dianoias katēugasen, hōste autou tēn doxan di᾽ autou ᾿ tou Christou katidein" to de, en prosōpǭ Iēsou" Christou, tautēn echei tēn dianoian. Hepeidē hē theia physis aoratos, dia tēs lēphtheisēs anthrōpotētos, tǭ theiǭ phōti perilampomenēs, kai astrapas aphieisēs, kathoratai hōs henesti. Dēlon de kai enteu-᾿ then, hōs ouk ho Theos tois apistois tēn apistian enethēken, ho pasin aphthonōs tēn tou noerou phōtos dōroumenos aiglēn " all᾽ autoi men tēn apistian hēga-᾿ pēsan, autos de hautois idein ouk ethelēsasin, ou En heautǭ gar deiknysi ton
“For God who said that light should shine out of darkness is the one who has shone in our hearts, for the illumination of the knowledge of the glory of God in the face of Jesus Christ.” He who of old, he says, brought forth the nature of light by a word and said, “Let there be light,” has now enlightened our minds, not with that light but with his own, so that we see his glory through Christ himself. And “in the face of Jesus Christ” has this sense: since the divine nature is invisible, it is beheld, so far as is possible, through the humanity that was assumed, which is illumined by the divine light and sends out flashes of lightning. From this too it is clear that God did not put unbelief into the unbelievers, he who ungrudgingly gives all the radiance of the spiritual light; rather, they loved unbelief, and he does not [compel] them to see when they are unwilling …
2 Cor 4:6 (quotation, high confidence) · Gen 1:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Creator of light now enlightens believers' hearts, and that the invisible divine nature is seen through the humanity Christ assumed.
- The section breaks off in the OCR (“…”); the words that follow in the scan (“For he shows in himself the”) seem displaced from the end of the comment on 4:4 and are not translated here. Theodoret's Christology (the divine nature seen through the assumed humanity) is translated as written. Migne's Latin, read as Greek, is removed by a logged correction. Quotations: 2 Cor 4:6; Gen 1:3.
Notes on the original text
- Digital text corrected (Latin column read as Greek; OCR slip; OCR slips): εἴτι ὁ Θεὸς → «Ὅτι ὁ Θεὸς; φῦτιν → φύσιν; χκατηύγασεν → κατηύγασεν; δωρη- «μενος → δωρούμενος; ἐθελήτασιν → ἐθελήσασιν; τὸν Α Ὀουπὶ ἀξ [)ὲ0, ἀρροί αν. “ Ιἢ Ρα-. οι. ]Αν. ἡ δὰ εἱ 651. κυὶ → τὸν.
Topics: Christology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-6
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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.
4.7PG 82
ζ΄. «Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ἧ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν.» Ἐπειδὴ γὰρ μεγάλα ἦν τὰ περὶ τῶν κηρύκων τῆς Καινῆς Διαθήκης εἰρημένα, ἑωρῶντο δὲ οὗτοι παγχάλεπα ὑπομένοντες, ἀναγκαίως ἐδίδαξεν, ὅτι καὶ ταῦτα τοῦ Θεοῦ κηρύττει τὴν δύναμιν. Καὶ θησαυρῷ μὲν ἀπεικάζει τὴν δεδομένην τοῦ Πνεύματος χάριν' ὀστράκῳ δὲ τὴν φύσιν τοῦ σώματος. Τεκμήριον δὲ τῆς τοῦ Θεοῦ δυνάμεως μέγιστον, τὸ πληγὰς τοῦτο μυρίας δεχόμενον μὴ ἀπολέσαι τὸν θησαυρόν. Εἶτα τὸν τῶν πειρασμῶν ἀπαριθμεῖται κατάλογον, καὶ τὴν ἀναλογοῦσαν τούτοις ἐπικουρίαν δείκνυσι τοῦ Θεοῦ, πη΄, θ΄, ε Ἐν παντὶ ᾿ θλιβόμενοι, ἀλλ᾽ οὐ στενοχωρούμενοι" ἀπορούμενοι, ἀλλ᾽ οὐκ ἑξαπορούμενοι " … μενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι. » Εἰ γὰρ τούτων οὐδὲν ἡμῖν προσέβαλλεν, οὐκ ἂν ἐδείχθη τὸ τῆς θείας δυνάμεως μέγεθος. Ἑπειδὴ δὲ ὡς ἐοίκαμεν φυτοῖς ἐν πυρὶ τεθηλότι, κηρύττομεν δι᾽ ὧν πάσχοντες ἀπήμαντοι φυλαττόμεθα, τοῦ προασπίζοντος Θεοῦ τὴν ἰσχύν. Τὸ δὲ ἀπορούμενοι, ἀλλ᾽ οὐκ ἐξαπορούμενοι, ἀντὶ τοῦ· Ἐν ἀπόροις πράγμασι πόρους εὑρίσκομεν σωτηρίας. «Πάντοτε τὴν νέκρωσιν τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. ν Οὕτω καὶ ἀλλαχοῦ φησιν " ε Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν δὶ»
z΄. «Echomen de ton thēsauron touton en ostrakinois skeuesin, hina hē hyperbolē tēs dynameōs hē tou Theou, kai mē ex hēmōn.» Epeidē gar megala ēn ta peri tōn kērykōn tēs Kainēs Diathēkēs eirēmena, heōrōnto de houtoi panchalepa hypomenontes, anankaiōs edidaxen, hoti kai tauta tou Theou kēryttei tēn dynamin. Kai thēsaurǭ men apeikazei tēn dedomenēn tou Pneumatos charin' ostrakǭ de tēn physin tou sōmatos. Tekmērion de tēs tou Theou dynameōs megiston, to plēgas touto myrias dechomenon mē apolesai ton thēsauron. Eita ton tōn peirasmōn aparithmeitai katalogon, kai tēn analogousan toutois epikourian deiknysi tou Theou, pē΄, th΄, e En panti ᾿ thlibomenoi, all᾽ ou stenochōroumenoi" aporoumenoi, all᾽ ouk hexaporoumenoi " … menoi, all᾽ ouk apollymenoi. » Ei gar toutōn ouden hēmin proseballen, ouk an edeichthē to tēs theias dynameōs megethos. Hepeidē de hōs eoikamen phytois en pyri tethēloti, kēryttomen di᾽ hōn paschontes apēmantoi phylattometha, tou proaspizontos Theou tēn ischyn. To de aporoumenoi, all᾽ ouk exaporoumenoi, anti tou; En aporois pragmasi porous heuriskomen sōtērias. «Pantote tēn nekrōsin tou Kyriou Iēsou en tǭ sōmati peripherontes, hina kai hē zōē tou Iēsou en tǭ sōmati hēmōn phanerōthę̄. n Houtō kai allachou phēsin " e Eiper sympaschomen, hina kai syndoxasthōmen di»
“But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” Since great things had been said about the heralds of the New Covenant, yet they were seen enduring very grievous things, he had to teach that these too proclaim the power of God. He likens the grace of the Spirit that has been given to a treasure, and the nature of the body to earthenware. And the greatest proof of God's power is that this vessel receives countless blows yet does not lose the treasure. Then he counts up the catalogue of trials and shows God's help matching them. “Afflicted in every way, but not crushed; perplexed, but not driven to despair; … but not destroyed.” For if none of these things assailed us, the greatness of the divine power would not have been shown. But since we are like plants flourishing in fire, by the very things in which we suffer and are kept unharmed we proclaim the strength of God who shields us. “Perplexed, but not driven to despair” means: in perplexing circumstances we find ways of salvation. “Always carrying about in the body the dying of the Lord Jesus, so that the life of Jesus also may be manifested in our body.” So he says elsewhere too: “If indeed we suffer with him, so that we may also be glorified with him.”
2 Cor 4:7 (quotation, high confidence) · 2 Cor 4:8–9 (quotation, high confidence) · 2 Cor 4:10 (quotation, high confidence) · Rom 8:17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the gospel treasure in fragile bodies shows God's power, since the apostles suffer much and are not destroyed.
- This ref holds 2 Cor 4:7–10 (lemmas of 4:7, 4:8–9 and 4:10). In the lemma of 4:9 the words “persecuted, but not forsaken; struck down” are lost in the OCR together with Migne's Latin column (“…”). Latin debris is removed by logged corrections. Quotation: Rom 8:17.
Notes on the original text
- Digital text corrected (Latin column read as Greek (part of the lemma lost); Latin column read as Greek, inside a divided word; Latin margin read as Greek, inside a divided word; OCR slip; OCR slips; OCR β read as δ; OCR β read as θ): ὀστρα- (. Ὑεμβ. 1. κίνοις → ὀστρακίνοις; ὑπερδολὴ → ὑπερβολὴ; θησχυρῷ μὲν ἀπειχάζει → θησαυρῷ μὲν ἀπεικάζει; Τεκμήριον ὃξ → Τεκμήριον δὲ; ἐπιχουοίαν → ἐπικουρίαν; θλιθόμενοι → θλιβόμενοι; εἰ 4210 αὐο ἀς τ. δίι πὶ Υ̓εμ3. 8, 9. « ἢὲ οπιηΐθυ5 (εἰ θυ]! η 6 πὶ ρΔΠ πιὰ γ, → … ; δυνάμβξως → δυνάμεως; ἀπήμανποι → ἀπήμαντοι; ἀ.1.᾽ οὐκ ἐξαπορούμενοι, ἀντὶ ποῦς → ἀλλ᾽ οὐκ ἐξαπορούμενοι, ἀντὶ τοῦ·; σωτη- Οἱα;. πἰ ἢ} δἰ 165 θοῦ 5, οϑ᾽ δὸ, ἴν γαῦυθ δγή 18, εἰ συλγιπὶ αἰ ΠΠ0}}19 ὁδὶ αἱ οἱ νἱἃ ἐπ δά πη, υἱρου] ἢ] τυ πὶ ἵν ἐ Πάντοτε → σωτηρίας. «Πάντοτε; Κυρίον Ἰησοῦ → Κυρίου Ἰησοῦ; Ἵπσοῦ → Ἰησοῦ.
Topics: Persecution
Cite (SBL): Theodoret, Interp. 2 Cor. 4.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-7
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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.
4.11PG 82
ια΄. «ε᾿Δεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. » Τούτου δὴ χάριν ἀσπασίως δεχόμεθα τοὺς θανατηφόρους ὑπὲρ τοῦ Δεσπότου κινδύνους, ἵνα καὶ τῆς ζωῆς αὐτοῦ μετάσχωμεν, καὶ τὴν πρόσκαιρον διδόντες ζωὴν, τῆς σαρκὸς τὴν ἀφθαρσίαν ἀντιλάβωμεν. Τὸ δὲ, ἀεὶ, πρὸς τὴν ἀκριβῆ συνθήκην" ἠβουλήθη γὰρ εἰπεῖν" Ἡμεῖς γὰρ οἱ ζῶντες. ε
ia΄. «e᾿Dei gar hēmeis hoi zōntes eis thanaton paradidometha dia Iēsoun, hina kai hē zōē tou Iēsou phanerōthę̄ en tę̄ thnētę̄ sarki hēmōn. » Toutou dē charin aspasiōs dechometha tous thanatēphorous hyper tou Despotou kindynous, hina kai tēs zōēs autou metaschōmen, kai tēn proskairon didontes zōēn, tēs sarkos tēn aphtharsian antilabōmen. To de, aei, pros tēn akribē synthēkēn" ēboulēthē gar eipein" Hēmeis gar hoi zōntes. e
“For we who live are always being handed over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh.” For this reason we gladly accept deadly dangers for the Master's sake, so that we may share in his life too, and, giving up this temporary life, receive in exchange the incorruption of the flesh. As for “always,” it belongs with the exact construction; for he meant to say, “For we who live …”
2 Cor 4:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the apostles gladly face death for Christ in order to share his life and the incorruption of the flesh.
- Theodoret's grammatical remark on “always” is cut short in the OCR (“…”); he seems to say that “always” goes with “we who live.” Quotation: 2 Cor 4:11.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as δ): ὑνητῇ → θνητῇ; μετάσγωμεν → μετάσχωμεν; σαρκὺς → σαρκὸς; ἀντιλάδωμεν → ἀντιλάβωμεν; ἀχριδὴ → ἀκριβῆ; ἠδουλήθη → ἠβουλήθη.
Topics: Martyrdom, Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-11
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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.
4.12PG 82
ιβ'. ε Ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν, » Τῆς γὰρ ὑμετέρας εἴνεκα σωτηρίας ὑπομένομεν τοὺς κινδύνους " μετὰ κινδύνων γὰρ ὑμῖν τὴν διδασκαλίαν προσφέρομεν" ἡμῶν δὲ κινδυνευόντων, ὑμεῖς ἀπολαύετε τῆς ζωῆς, Ἐπειδὴ δὲ τῆς ἀθανάτου ζωῆς ἐμνημόνευσεν, ἐν ἐλπίσι δὲ αὕτη, τὸ δὲ ἐλπιζόμενον οὐκ ὁρᾶται, προφητικῆς ἀναμιμνήσκει φωνῆς, δεικνὺς καὶ τοὺς πάλαι γεγενημένους ἀγίους
ib'. e Hōste ho thanatos en hēmin energeitai, hē de zōē en hymin, » Tēs gar hymeteras eineka sōtērias hypomenomen tous kindynous " meta kindynōn gar hymin tēn didaskalian prospheromen" hēmōn de kindyneuontōn, hymeis apolauete tēs zōēs, Epeidē de tēs athanatou zōēs emnēmoneusen, en elpisi de hautē, to de elpizomenon ouk horatai, prophētikēs anamimnēskei phōnēs, deiknys kai tous palai gegenēmenous agious
“So death is at work in us, but life in you.” For it is for the sake of your salvation that we endure the dangers; for we bring you the teaching amid dangers, and while we are in danger you enjoy life. Since he had mentioned immortal life, and this lies in hope, and what is hoped for is not seen, he recalls a prophetic utterance, showing that the saints born of old also …
2 Cor 4:12 (quotation, high confidence) · Rom 8:24 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains that the apostles face death so that the Corinthians may have life.
- The section breaks off in the OCR (“…”); the prophetic utterance is Ps 116:10 (LXX 115:1), quoted in 2 Cor 4:13. Quotation: 2 Cor 4:12. Allusion: Rom 8:24.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips): ξὲ ζωὴ → δὲ ζωὴ; ζωῆΐς ἐμνημόνενσεν → ζωῆς ἐμνημόνευσεν; προφητικῇς → προφητικῆς; γεγεννη μένους → γεγενημένους.
Cite (SBL): Theodoret, Interp. 2 Cor. 4.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-12
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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.
4.13PG 82
ιγ΄. «Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον" Ἐπίστευσα, διὸ ἐλάλησα’ καὶ ἡμεῖς πιστεύομεν; διὸ καὶ λαλοῦμεν. » Λίαν δὲ ἁρμοδίως τὴν μαρτυρίαν παρήγαγεν" ὁ γὰρ μακάριος Δαβὶδ ἐν τῷ πρὸ τούτου ψαλμῷ εἰρηκὼς, ὅτι « Ἐῤῥύσατο τὴν ψυχὴν μου ἐκ' θανάτου, τοὺς ὀφθαλμούς μου ἀπὸ δακρύων, καὶ τοὺς πόδας μου ἀπὸ
ig΄. «Echontes de to auto pneuma tēs pisteōs, kata to gegrammenon" Episteusa, dio elalēsa’ kai hēmeis pisteuomen? dio kai laloumen. » Lian de harmodiōs tēn martyrian parēgagen" ho gar makarios Dabid en tǭ pro toutou psalmǭ eirēkōs, hoti « Errhysato tēn psychēn mou ek' thanatou, tous ophthalmous mou apo dakryōn, kai tous podas mou apo
“Having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believe, and therefore we speak.” Very fittingly he brought in the testimony. For the blessed David, having said in the psalm before this, “He delivered my soul from death, my eyes from tears, and my feet from …
2 Cor 4:13 (quotation, high confidence) · Ps 116:10 (115:1 LXX) (quotation, high confidence) · Ps 116:8 (114:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret begins to explain why Paul's quotation of “I believed, therefore I spoke” fits his argument about hope in the unseen.
- The comment runs on into the next section (staged as 4.15), which completes the quotation. Migne's Latin, read as Greek, is removed by a logged correction. Quotations: 2 Cor 4:13; Ps 116:10 (LXX 115:1); Ps 116:8 (LXX 114:8).
Notes on the original text
- Digital text corrected (Latin column read as Greek; OCR slip; OCR slips; OCR: divided word and stray marks): διὼ → διὸ; ΓΛγαν ξξ ἀρμοδίως → Λίαν δὲ ἁρμοδίως; μαχάριο; Δαθὶδ → μακάριος Δαβὶδ; Ψυχὴν μου → ψυχὴν μου; ὀφθαλἃ (; μούς → ὀφθαλμούς; πὶ π᾿,» ἰπτ, Ὁομαν οἱ (ὁ- → .
Cite (SBL): Theodoret, Interp. 2 Cor. 4.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-13
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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.
4.15PG 82
εἰ. » δι ὀλισθήματος, τοῦ εὐαρεστῆσαι ἐνώπιον Κυρίου ἐν χώρᾳ ζώντων " ν οὐκ ἑωρᾶτο δὲ αὕτη ἡ χώρα ἀρχόμενος τοῦ μετὰ τοῦτον ψαλμοῦ ἔφη" ε Ἐπίστευσα, διὸ ἐλάλησα. ν Τὸ αὐτὸ δὲ, φησὶ, Πνεῦμα καὶ δι᾽ ἐκείνων ἐφθέγξατο, καὶ δι᾽ ἡμῶν φθέγγεται. ιδ΄, « Εἰδότες ὅτι ὁ ἐγείρας τὸν Κύριον Ἰησοῦν, καὶ ἡμᾶς διὰ Ἰησοῦ ἐγερεῖ, καὶ παραστήσει σὺν ὑμῖν.» Πάντων ἕνεκα τὸν θάνατον ὁ Δεσπότης κατεδέξατο, ἵνα πάντες αὐτῷ τῆς ἀναστάσεως κοινωνήσωμεν. Πιστεύομεν τοιγαροῦν, ὡς καὶ ἡμᾶς δι' αὐτοῦ κρείττους ἀποφανεῖ τοῦ θανάτου, καὶ κοινῇ ὑμᾶς τε καὶ ἡμᾶς τῷ φοβερῷ βήματι παραστήσει. ιε΄, «Τὰ γὰρ πάντα δι' ὑμᾶς "ν τουτέστι τοὺς πιστεύοντας. Οὐ γὰρ περὶ μόνων ἔφη τῶν Κορινθίων, ἀλλὰ περὶ πάντων τῶν τὸ κήρυγμα δεξαμένων. εἼνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν, περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ.» τἀ κατὰ τὸν Δεσπότην Χριστὸν ᾧκονόμησε. Προσήκει τοίνυν ἡμᾶς διηνεκῶς αὐτὸν τοῖς ὕμνοις ἀμείβεσθαι.
ei. » di olisthēmatos, tou euarestēsai enōpion Kyriou en chōrą zōntōn " n ouk heōrato de hautē hē chōra archomenos tou meta touton psalmou ephē" e Episteusa, dio elalēsa. n To auto de, phēsi, Pneuma kai di᾽ ekeinōn ephthenxato, kai di᾽ hēmōn phthengetai. id΄, « Eidotes hoti ho egeiras ton Kyrion Iēsoun, kai hēmas dia Iēsou egerei, kai parastēsei syn hymin.» Pantōn heneka ton thanaton ho Despotēs katedexato, hina pantes autǭ tēs anastaseōs koinōnēsōmen. Pisteuomen toigaroun, hōs kai hēmas di' autou kreittous apophanei tou thanatou, kai koinę̄ hymas te kai hēmas tǭ phoberǭ bēmati parastēsei. ie΄, «Ta gar panta di' hymas "n toutesti tous pisteuontas. Ou gar peri monōn ephē tōn Korinthiōn, alla peri pantōn tōn to kērygma dexamenōn. eIna hē charis pleonasasa dia tōn pleionōn tēn eucharistian, perisseusę̄ eis tēn doxan tou Theou.» ta kata ton Despotēn Christon hǭkonomēse. Prosēkei toinyn hēmas diēnekōs auton tois hymnois ameibesthai.
… slipping, to be well-pleasing before the Lord in the land of the living,” though this land was not seen, said at the beginning of the psalm after this: “I believed, therefore I spoke.” The same Spirit, he says, spoke through them and speaks through us. “Knowing that he who raised the Lord Jesus will raise us also through Jesus, and will present us with you.” The Master accepted death for the sake of all, so that we might all share in the resurrection with him. We believe, therefore, that through him he will show us too to be stronger than death, and will present you and us together at the fearful judgment seat. “For all things are for your sakes”: that is, for the believers. For he did not speak of the Corinthians alone, but of all who received the proclamation. “So that grace, having increased through the many, may make thanksgiving abound to the glory of God.” … arranged the things concerning Christ the Master. It is fitting, then, for us to repay him continually with hymns.
Ps 116:8–9 (114:8-Ps LXX) (quotation, high confidence) · Ps 116:10 (115:1 LXX) (quotation, high confidence) · 2 Cor 4:14 (quotation, high confidence) · 2 Cor 4:15 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the same Spirit spoke through David and through the apostles, that Christ's resurrection guarantees ours, and that God's grace calls for continual thanksgiving.
- This ref, numbered 4.15 by the staging, begins in the middle of the comment on 2 Cor 4:13 (completing the quotation of Ps 116:8–9, LXX 114:8–9) and holds the lemmas of 4:14 and 4:15. Words are lost before “arranged the things concerning Christ the Master” (“…”). Quotations: Ps 116:8–9 (LXX 114:8–9); Ps 116:10 (LXX 115:1); 2 Cor 4:14–15.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; OCR: divided word; OCR: stray mark inside a word; stray letter): ἀρχό' μενος → ἀρχόμενος; ᾿Ἐπίστενσα → Ἐπίστευσα; ἐχείνων → ἐκείνων; Ἵπησηῦν → Ἰησοῦν; κατ’ εδέξατο → κατεδέξατο; χοινωνῆσωμεν → κοινωνήσωμεν; ἡ μᾶς → ἡμᾶς; φοδζερῷ → φοβερῷ; Κορινθίων, Ὁ ἀλλὰ → Κορινθίων, ἀλλὰ; Προσήγει → Προσήκει; ἀμείδεσθαι → ἀμείβεσθαι.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-15
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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.
4.16PG 82
ις΄. ε Διὸ οὐκ ἐκκακοῦμεν.» Οὐκ ἀλύομεν, οὐδὲ ἀθυμοῦμεν, ἀλλὰ γενναίως ἅπαντα φέρομεν. εἰ καὶ " ὁ ἔξωθεν " ἡμῶν ἄνθρωπος φθείρεται, ἀλλ᾽ ὁ ἔσωθεν ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ.» Μέγιστον γὰρ ἡ ψυχὴ κομίζεται κέρδος ἀνδρείᾳ χρωμένη. Εἶτα τοῖς προσδοκωμένοις ἀγαθοῖς παρεξετάζει τοῦ παρόντος βίου τὰ λυπηρά. ιζ΄. « Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως. ἡμῶν, καθ᾽ ὑπερβολὴν, εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν.» Καὶ διὰ μὲν τοῦ παραυτίκα, ἔδειξε τὸ βραχύ τε καὶ πρόσκαιρον. '᾿Αντιπαρατίθησι δὲ τῷ παραυτίκα, τὸ αἰώνιον " τῷ δὲ ἐλαφρῷ καὶ κούφῳ, τὸ βαρὺ, τουτέστι, τὸ πολύτιμον " τὸ δὲ, καθ᾽ ὑπερβολὴν, εἰς ὑπερβολήν· τῇ δὲ. θλίψει, οὐ τὴν ἄνεσιν, ἀλλὰ τὴν δόξαν, ἥπερ. ἐστὶ μείζων πολλῷ. Καὶ ἐπειδὴ ταῦτα μὲν ἑωρᾶτο, ἐκεῖνα. δὲ. οὐκ ἐφαίνετο, εἰκότως προστέθεικε "
is΄. e Dio ouk ekkakoumen.» Ouk alyomen, oude athymoumen, alla gennaiōs hapanta pheromen. ei kai " ho exōthen " hēmōn anthrōpos phtheiretai, all᾽ ho esōthen hēmōn anakainoutai hēmerą kai hēmerą.» Megiston gar hē psychē komizetai kerdos andreią chrōmenē. Eita tois prosdokōmenois agathois parexetazei tou parontos biou ta lypēra. iz΄. « To gar parautika elaphron tēs thlipseōs. hēmōn, kath᾽ hyperbolēn, eis hyperbolēn aiōnion baros doxēs katergazetai hēmin.» Kai dia men tou parautika, edeixe to brachy te kai proskairon. '᾿Antiparatithēsi de tǭ parautika, to aiōnion " tǭ de elaphrǭ kai kouphǭ, to bary, toutesti, to polytimon " to de, kath᾽ hyperbolēn, eis hyperbolēn; tę̄ de. thlipsei, ou tēn anesin, alla tēn doxan, hēper. esti meizōn pollǭ. Kai epeidē tauta men heōrato, ekeina. de. ouk ephaineto, eikotōs prostetheike "
“Therefore we do not lose heart.” We are not distressed or despondent, but bear everything nobly. “Even if our outer man is wasting away, yet our inner man is being renewed day by day.” For the soul gains the greatest profit when it shows courage. Then he weighs the painful things of the present life against the good things expected. “For the momentary lightness of our affliction is working for us, beyond measure and to excess, an eternal weight of glory.” By “momentary” he showed what is brief and temporary. Against “momentary” he sets “eternal”; against “light” and slight, “weight,” that is, what is of great price; [he adds] “beyond measure and to excess”; and against affliction he sets not relief but glory, which is far greater. And since these things were seen, while those did not appear, he fittingly added:
2 Cor 4:16–17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the outer man decays while the inner is renewed, and that brief, light affliction earns an eternal weight of glory.
- This ref holds 2 Cor 4:16–17. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. The last words introduce the lemma of 4:18.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin read as Greek; OCR numeral; footnote mark; OCR slip; OCR slips; OCR κ read as χ): ὀλλὰ γενναίως → ἀλλὰ γενναίως; φθείρεται " ἤη 118 ΘΕ δυιανθ πὶ Βα ΟἹ 5. Δ] ἢ} 5. ποι Ί 015. 8}}}}} Ισοφιομ 8. δι ὅσον ὁ ἔξω ἄνθρωπος φθείρεται, τοσοῦ" δ. ν} ἔξω ἰιαθοὶ 414]. ὅ; Ρ. 844. ὅτ. 58 διαφθείρεται: ο51 πη ἀϊα], εἰ. ἀχλ᾽ ὁ ἔσωθεν "" → φθείρεται, ἀλλ᾽ ὁ ἔσωθεν; ἡμέρᾳ καὶ Α' 65ϊ, ποϑίοῦ δ ιμέρᾷ.ν» → ἡμέρᾳ καὶ ἡμέρᾳ.»; Ψυχὴ κομίζεται → ψυχὴ κομίζεται; προσδοχωμένοις → προσδοκωμένοις; Πἀζν, ε Τὸ γὰρ "5 → ιζ΄. « Τὸ γὰρ; ὑπερθολὴν, εἰς ὑπερθδολὴν → ὑπερβολὴν, εἰς ὑπερβολὴν; ὑπερδολὴν, εἰς ὑπερδο.λήν" → ὑπερβολὴν, εἰς ὑπερβολήν·.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-16
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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.
4.18PG 82
ιη΄. « Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα " τὰ γὰρ βλεπόμενα, πρόσκαιρα" τὰ δὲ μὴ βλεπόμενα, αἰώνια, ν Πρόσκαιροι δὲ οὐκ αἱ θλίψεις μόναι, ἀλλὰ καὶ αἱ ἀνέσεις τοῦ παρόντος βίου. Οὐ. χρὴ τοίνυν προσηλῶσθαι τοῖς. ἐπικήροις, ἄλλα προσμένειν. τὴν τῶν. αἰωνίων. ἀπόλαυσιν. ἀγαθῶν... :
iē΄. « Mē skopountōn hēmōn ta blepomena, alla ta mē blepomena " ta gar blepomena, proskaira" ta de mē blepomena, aiōnia, n Proskairoi de ouk hai thlipseis monai, alla kai hai aneseis tou parontos biou. Ou. chrē toinyn prosēlōsthai tois. epikērois, alla prosmenein. tēn tōn. aiōniōn. apolausin. agathōn... :
“While we look not at the things that are seen but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.” Not only the afflictions of the present life are temporary, but its comforts too. So one must not be nailed to perishable things, but wait for the enjoyment of the eternal goods.
2 Cor 4:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret teaches that both the pains and the comforts of this life pass, so believers should wait for eternal goods.
- Quotation: 2 Cor 4:18.
Notes on the original text
- Digital text corrected (OCR slip; OCR κ read as χ; footnote mark; OCR slip): σκοπούντων "5 ἡμῶν τὰ βλεπάμενα → σκοπούντων ἡμῶν τὰ βλεπόμενα; τὰ ὃὲ μὴ → τὰ δὲ μὴ; ἐπιχήροις → ἐπικήροις.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-18
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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 5
5.1PG 82
α'. « Οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν. οἰκίαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς. ν» Ἐπίγειον οἰκίαν τὴν κατὰ τὸν παρόντα βίον λέγει διαγωγὴν" σκῆνος δὲ τὸ σῶμα. Ἐὰν τοίνυν, φησὶ, τέλος λάβῃ τὰ παρόντα, τὴν ἀχειροποίητον ἔχομεν οἰκίαν, τὴν αἰώνιον, τὴν οὐράνιον. ᾿Αντιτέθειχε γὰρ τῇ μὲν ἐπιγείῳ τὴν οὐράνιον, τῇ δὲ καταλυομένη τὴν αἰώνιον, τῇ δὲ ὑπ᾽ ἀνθρώπων κατασκευαζομένῃ τὴν ἀχειροποίητον..
a'. « Oidamen gar hoti ean hē epigeios oikia tou skēnous katalythę̄, oikodomēn ek Theou echomen. oikian acheiropoiēton, aiōnion en tois ouranois. n» Epigeion oikian tēn kata ton paronta bion legei diagōgēn" skēnos de to sōma. Ean toinyn, phēsi, telos labę̄ ta paronta, tēn acheiropoiēton echomen oikian, tēn aiōnion, tēn ouranion. ᾿Antitetheiche gar tę̄ men epigeiǭ tēn ouranion, tę̄ de katalyomenē tēn aiōnion, tę̄ de hyp᾽ anthrōpōn kataskeuazomenę̄ tēn acheiropoiēton..
“For we know that if the earthly house of the tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens.” By “earthly house” he means our way of life in this present life, and by “tent” the body. If, then, he says, present things come to an end, we have the house not made with hands, the eternal, the heavenly. For against the earthly he has set the heavenly, against what is dissolved the eternal, and against what is built by men the one not made with hands.
Textual problem in this passage: see the notes.
2 Cor 5:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the earthly tent as present life and the body, set against the eternal heavenly house.
- Theodoret's lemma lacks “our” before “earthly house” (Migne's footnote records it in one manuscript). Quotation: 2 Cor 5:1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as δ; footnote mark; OCR slips; stray marks): ἐπίγειος "Ἶ οἰκία τοῦ αχήνους → ἐπίγειος οἰκία τοῦ σκήνους; οἷγχίαν ἀχειροποίτ,τον → οἰκίαν ἀχειροποίητον; Ἐπί- Ὑειοῦ οἰκίαν → Ἐπίγειον οἰκίαν; σκχῆγνος → σκῆνος; λάδῃ → λάβῃ; οἰκίαν, (. τὴν → οἰκίαν, τὴν; τῇ» οὐράνιον → τὴν οὐράνιον; αἰώγιον → αἰώνιον; χατασχεναζομένῃ → κατασκευαζομένῃ.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-1
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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.
5.2PG 82
β΄. «Καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες. » Οἰκητήριον ἐνταῦθα τὴν ἀφθαρσίαν ἐκάλεσεν " ἐξ οὐρανοῦ " δὲ αὐτὴν εἴρηκεν, ἐπειδὴ ἐκεῖθεν ἡμῖν ἡ δωρεὰ καταπέμπεται. Οὐκ εἶπε δὲ, ἐνδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἐπειδὴ οὐκ ἕτερον ἐνδυόμεθα σῶμα, ἀλλὰ τὸ φθαρτὸν τοῦτο τὴν ἀφθαρσίαν ἐπενδύεται,
b΄. «Kai gar en toutǭ stenazomen, to oikētērion hēmōn to ex ouranou ependysasthai epipothountes. » Oikētērion entautha tēn aphtharsian ekalesen " ex ouranou " de autēn eirēken, epeidē ekeithen hēmin hē dōrea katapempetai. Ouk eipe de, endysasthai, all᾽ ependysasthai, epeidē ouk heteron endyometha sōma, alla to phtharton touto tēn aphtharsian ependyetai,
“For in this we groan, longing to put on over [us] our dwelling from heaven.” Here he called incorruption a dwelling, and said it is “from heaven” because the gift is sent down to us from there. He did not say “to put on” but “to put on over,” since we do not put on another body, but this corruptible body puts on incorruption over it.
2 Cor 5:2 (quotation, high confidence) · 1 Cor 15:53 (allusion, medium confidence)
Notes and citation
Summary: Theodoret reads the heavenly dwelling as incorruption put on over the same body, not exchanged for another.
- Theodoret's point rests on ἐπενδύσασθαι (“to put on over”). Quotation: 2 Cor 5:2. Allusion: 1 Cor 15:53.
Notes on the original text
- Digital text corrected (OCR slips; OCR: divided word): Οἱ κητήριον → Οἰκητήριον; ἢ ξωσεὰ → ἡ δωρεὰ.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-2
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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.
5.3PG 82
γ΄. « Εἴ γε καὶ ἐνδυσάμενοι, οὐ γυμνοὶ εὑρεθησόμεθα.» Πάντες μὲν γὰρ ἄνθρωποι τὸ τῆς ἀφθαρσίας ἔνδυμα περιβαλοῦνται, οὖκ ἅπαντες δὲ τῆς θείας μετασχήσουσι δόξης. Γυμνοὺς τοίνυν καλεῖ τοὺς τῆς δόξης γεγυμνωμένους, οἷς ἑαυτὸν συνέταξεν ὁ Ἀπόστολος, μετριάζειν καὶ Κορινθίους καὶ πάντας ἀν-
g΄. « Ei ge kai endysamenoi, ou gymnoi heurethēsometha.» Pantes men gar anthrōpoi to tēs aphtharsias endyma peribalountai, ouk hapantes de tēs theias metaschēsousi doxēs. Gymnous toinyn kalei tous tēs doxēs gegymnōmenous, hois heauton synetaxen ho Apostolos, metriazein kai Korinthious kai pantas an-
“If indeed, having put it on, we shall not be found naked.” For all people will be clothed with the garment of incorruption, but not all will share in the divine glory. So he calls “naked” those stripped of glory, among whom the Apostle has counted himself, [teaching] the Corinthians and all people to be modest …
2 Cor 5:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that all will rise incorruptible but not all will share God's glory; “naked” means stripped of glory.
- The section breaks off in the OCR (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. Theodoret's text reads “having put it on” (ἐνδυσάμενοι). Quotation: 2 Cor 5:3.
Notes on the original text
- Digital text corrected (Latin column read as Greek, inside a divided word; Latin read as Greek; OCR β read as θ; OCR slip; OCR slips): εὑρεθησόοϑὶ αἱ ἐπ δε : νἱθ᾽ ἄοπιιβ Αἰ Διο εἶδ ἀϊδδοϊ νιον, αϊ Ποδιίοπεια ἐκ ἰη, οὐ. » δεν" εκ. 3. «Νὴ δἱ ἰῃ 06 ἱπροιἸβοληι8. θα μά! οἱ δ) ἤθη μ838α. ν» → εὑρεθησόμεθα.»; ἀφθαρσίας Ὁ Οπηπο5 οπἷπὶ ἔνδυμα περιθαλοῦνται → ἀφθαρσίας ἔνδυμα περιβαλοῦνται; Γυμγοὺς → Γυμνοὺς; τῇς δήξης → τῆς δόξης; ᾿λπόατολος → Ἀπόστολος.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-3
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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.
5.4PG 82
δ΄. « Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ᾽ … τοῦ σώματος ἐφιέμενοι, ἀλλὰ τῶν τούτου παθῶν ἐλεύθεροι γίνεσθαι ποθοῦντες. Οὐ γὰρ ἀποδύσασθαι τὸ σῶμα, ἀλλ᾽ ἐπενδύσασθαι τὴν ἀφθαρσίαν ὀρεγόμεθα. Γνωσόμεθα δὲ πῶς τοῦτο ἔσται. ε Ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. » “Ὥσπερ ἀνίσχον. τὸ φῶς φροῦδον τὸ σκότος. ποιεῖ, οὕτως ἡ ἀνώλεθρος ζωὴ τὴν φθορὰν ἀφανίζει.
d΄. « Kai gar hoi ontes en tǭ skēnei stenazomen baroumenoi, eph᾽ hǭ ou thelomen ekdysasthai, all᾽ … tou sōmatos ephiemenoi, alla tōn toutou pathōn eleutheroi ginesthai pothountes. Ou gar apodysasthai to sōma, all᾽ ependysasthai tēn aphtharsian oregometha. Gnōsometha de pōs touto estai. e Hina katapothę̄ to thnēton hypo tēs zōēs. » “Hōsper anischon. to phōs phroudon to skotos. poiei, houtōs hē anōlethros zōē tēn phthoran aphanizei.
“For we who are in the tent groan, being burdened, in that we do not wish to be unclothed, but …” [We groan,] not longing [to be rid] of the body, but longing to become free of its passions. For we do not desire to put off the body, but to put on incorruption over it. We shall learn how this will be: “so that what is mortal may be swallowed up by life.” As light, when it rises, makes darkness vanish, so the indestructible life does away with corruption.
2 Cor 5:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that believers long not to shed the body but to be freed from its passions and clothed with incorruption.
- The end of the lemma of 2 Cor 5:4 (“to be further clothed”) and the opening words of the comment are lost in the OCR together with Migne's Latin column and footnotes (removed by logged corrections); the bracketed words supply the sense. Quotation: 2 Cor 5:4.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin column read as Greek; OCR slip; OCR slips; stray marks): σκήνει" στενάζομεν ῥαρούμενο!, ἐφ᾽ ᾧ δ οὐ → σκήνει στενάζομεν βαρούμενοι, ἐφ᾽ ᾧ οὐ; ἀλλ᾽ οἰο, Ὁ ὁ ἔσω οεὶ ἴε ἀΐλ!, ΠΟ 6 ΠηογΆ 1. ἐξ οὐ τ ἤμης νυν, 4701 18 ᾿ἰδάδην νογὶνὶβ πα ]νοῖ Π] τοῖς [αὐ. Υ͂, ς. 21 δ ἢ5ο, ἐφ᾽ ᾧ--- τῆς ζωῆς Ππι80ε1 οἰἴαπν ποϑῖον Πατεῖ. [αὐ. Υ, ς, 19. “ Ρρβι ἐπιγ. Β δ ἀπ ἡμῶν. Α τοῦ σώματος → ἀλλ᾽ … τοῦ σώματος; παθῶν ὁπ Δι ρα 400. ἃ νι. ν» Θυοπδάἀμπιοι πὶ ᾿ακ δσογίθης [ας ἰθπονη} ἃ τοῦ} ϊ} οοῦἢἀν 5 δὶ βαϊυΐοπ), βοά σοηγθεῖ Βοποίαοιϊογοπι ἰῃ οι}}- ᾿ς οἱ Δ 608 ἅτ πη ]Ὰ δ. οπὶπιϑὶ απ). δι- ᾿ 4π8ηι. συπδ ρα ἢ πίαν, Δη νη ἐλεύθεροι → παθῶν ἐλεύθεροι; Γνωσόμεθα ὃὲ → Γνωσόμεθα δὲ; ζογὴ → ζωὴ.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-4
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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.
5.5PG 82
ε΄. « Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς, ὁ καὶ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ Πνεύματος.» Ἄνωθεν δὲ τὰ καθ᾽ ἡμᾶς οὕτως ὁ Ποιητὴς ᾧκονόμησε" καὶ προορῶν τοῦ ᾿Αδὰμ τὴν παράβασιν, προκατεσκεύασε τῷ τραύματι κατάλληλον φάρμακον. Αὐτὸς δὲ ἡμῖν καὶ τοῦ Πνεύματος τὸν ἀῤῥαβῶνα κεχάρισται. Τοῦτο δὲ τέθεικεν, ἀπὸ τῶν διὰ τοῦ Πνεύμᾶτος ἐνεργουμένων θαυμάτων τὰς περὶ τῶν μελλόντων ἐπαγγελίας δεικνὺς ἀληθεῖς. ς"-η΄. ε« Θαῤῥοῦντες οὖν πάντοτε, καὶ εἰδότες, ὅτι ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου. (Διὰ πίστεως γὰρ περιπατοῦμεν, οὗ διὰ εἴδους.) Θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. » Οὐ τοῦτο λέγει, ὅτι πόῤῥω τοῦ Κυρίου ἐσμὲν ἔτι τῷ θνητῷ συνεζευγμένοι σώματι" ἀλλ᾽ ὅτι νῦν αὐτὸν τοῖς τοῦ σώματος ὀφθαλμοῖς οὐχ ὁρῶμεν, τότε δὲ καὶ ὀψόμεθα, καὶ συνεσόμεθα. Νῦν γὰρ, φησὶ, οὐκ αὐτὰ βλέπομεν τὰ προσδοκώμενα πράγματα, ἀλλὰ διὰ μόνης αὐτὰ τῆς πίστεως ὁρῶμεν. Διά τοι τοῦτο καὶ ἐφιέμεθα ἐκδημῆσαι μὲν ἐκ τοῦ σώματος, ἐνδημῆσαι δὲ πρὸς τὸν Κύριον. Διδάσκει δὲ διὰ τούτων μὴ δεδιέναι τὸν θάνατον, ἀλλὰ ποθεῖν τὴν ἐντεῦθεν ἀπαλ-
e΄. « Ho de katergasamenos hēmas eis auto touto Theos, ho kai dous hēmin ton arrhabōna tou Pneumatos.» Anōthen de ta kath᾽ hēmas houtōs ho Poiētēs hǭkonomēse" kai proorōn tou ᾿Adam tēn parabasin, prokateskeuase tǭ traumati katallēlon pharmakon. Autos de hēmin kai tou Pneumatos ton arrhabōna kecharistai. Touto de tetheiken, apo tōn dia tou Pneumatos energoumenōn thaumatōn tas peri tōn mellontōn epangelias deiknys alētheis. s"-ē΄. e« Tharrhountes oun pantote, kai eidotes, hoti endēmountes en tǭ sōmati, ekdēmoumen apo tou Kyriou. (Dia pisteōs gar peripatoumen, hou dia eidous.) Tharrhoumen de kai eudokoumen mallon ekdēmēsai ek tou sōmatos, kai endēmēsai pros ton Kyrion. » Ou touto legei, hoti porrhō tou Kyriou esmen eti tǭ thnētǭ synezeugmenoi sōmati" all᾽ hoti nyn auton tois tou sōmatos ophthalmois ouch horōmen, tote de kai opsometha, kai synesometha. Nyn gar, phēsi, ouk auta blepomen ta prosdokōmena pragmata, alla dia monēs auta tēs pisteōs horōmen. Dia toi touto kai ephiemetha ekdēmēsai men ek tou sōmatos, endēmēsai de pros ton Kyrion. Didaskei de dia toutōn mē dedienai ton thanaton, alla pothein tēn enteuthen apal-
“Now the one who has prepared us for this very thing is God, who also gave us the pledge of the Spirit.” From the beginning the Maker arranged our affairs in this way: foreseeing Adam's transgression, he prepared beforehand a remedy suited to the wound. And he himself has graciously given us the pledge of the Spirit. He has set this down to show, from the miracles worked through the Spirit, that the promises about the things to come are true. “Being therefore always confident, and knowing that while we are at home in the body we are away from the Lord (for we walk by faith, not by sight), we are confident, and would rather be away from the body and at home with the Lord.” He does not mean that we are far from the Lord while we are still joined to the mortal body, but that now we do not see him with the eyes of the body, whereas then we shall both see him and be with him. For now, he says, we do not see the expected realities themselves, but see them by faith alone. For this reason we long to depart from the body and to be at home with the Lord. By these words he teaches us not to fear death, but to long for release from here …
2 Cor 5:5 (quotation, high confidence) · 2 Cor 5:6–8 (quotation, high confidence) · Gen 3:6 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains that God foresaw the fall and prepared its remedy, gave the Spirit as pledge, and teaches believers to long to be with the Lord rather than fear death.
- This ref holds 2 Cor 5:5–8 (lemmas of 5:5 and 5:6–8). The section breaks off in the OCR (“…”). Allusion: Gen 3 (Adam's transgression).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; margin letter; OCR β read as δ; stray marks): γατεργασάμενος ἡμᾶς εἷς → κατεργασάμενος ἡμᾶς εἰς; ἀῤῥαδῶνα → ἀῤῥαβῶνα; ἤλνωθεν → Ἄνωθεν; παράθασιν, προχατεσχεύασε → παράβασιν, προκατεσκεύασε; ἀῤῥαθῶνα χε- Β χάρισται → ἀῤῥαβῶνα κεχάρισται; Κυρίον. (Διὰ → Κυρίου. (Διὰ; ἐκ ποῦ σώματος, καὶ ἐνδημλῆσαι → ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι; Οὐ ποῦτο → Οὐ τοῦτο; ποῖς τοῦ σώματος ὀφθαλιιοῖς οὐκ δρῶμεν, τότε ὃξ → τοῖς τοῦ σώματος ὀφθαλμοῖς οὐχ ὁρῶμεν, τότε δὲ; προτξοχώμενα → προσδοκώμενα; πίττεως → πίστεως; ἐνδημῆσαι (Ὁ δὲ → ἐνδημῆσαι δὲ; Διδάσκει ὃὲ → Διδάσκει δὲ; δεδιένα: → δεδιέναι.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-5-5) · 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.
5.9PG 82
θ΄. ε Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι. ν Οὐκ ἀρκεῖ γὰρ ἡ πίστις εἰς σωτηρίαν, ἀλλὰ προσήκει διὰ πάντων θεραπεῦσαι τὸν εὐεργέτην. Τὸ δὲ, φιλοτιμούμεθα, ἀντὶ τοῦ, προθυμούμεθα, τέθεικε. Δείκνυσι δὲ καὶ ἑτέρωθεν ἀναγκαίαν οὖσαν τὴν κτῆσιν τῆς ἀρετῆς. ι΄. « Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ. ν Οὐκ εἶπε, παραστῆναι, ἀλλὰ, φανερωθῆναι. Ἱκανὸν δὲ τοῦτο καὶ τοὺς ἀναλγησίαν νοσοῦντας δεδίξασθαι, καὶ θεραπεῦσαι τῆς ἁμαρτίας τὰ τραύματα, ἵνα μὴ ταῦτα πᾶσι γένηται φανερά, Καὶ ἔτέρωθεν δὲ πάλιν αὔξει τὸ δέος" «Ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. ν Δίκαιος γὰρ ὧν ὁ κριτὴς ὑπὲρ τῶν βεβιωμένων ἑκάστῳ καταλλήλους τὰς ἀντιδόσεις παρέξει. Ἔδειξε δὲ κατὰ ψυχὰς μετὰ τῶν σωμάτων δεχομένας τὰς ἀντιδόσεις. ᾿
th΄. e Dio kai philotimoumetha, eite endēmountes, eite ekdēmountes, euarestoi autǭ einai. n Ouk arkei gar hē pistis eis sōtērian, alla prosēkei dia pantōn therapeusai ton euergetēn. To de, philotimoumetha, anti tou, prothymoumetha, tetheike. Deiknysi de kai heterōthen anankaian ousan tēn ktēsin tēs aretēs. i΄. « Tous gar pantas hēmas phanerōthēnai dei emprosthen tou bēmatos tou Christou. n Ouk eipe, parastēnai, alla, phanerōthēnai. Hikanon de touto kai tous analgēsian nosountas dedixasthai, kai therapeusai tēs hamartias ta traumata, hina mē tauta pasi genētai phanera, Kai eterōthen de palin auxei to deos" «Hina komisētai hekastos ta dia tou sōmatos pros ha epraxen, eite agathon, eite kakon. n Dikaios gar hōn ho kritēs hyper tōn bebiōmenōn hekastǭ katallēlous tas antidoseis parexei. Edeixe de kata psychas meta tōn sōmatōn dechomenas tas antidoseis. ᾿
“Therefore we also make it our ambition, whether at home or away, to be pleasing to him.” For faith is not enough for salvation; one must also serve the benefactor in all things. He has put “we make it our ambition” for “we are eager.” He shows from another side too that the acquiring of virtue is necessary: “For we must all be made manifest before the judgment seat of Christ.” He did not say “stand before” but “be made manifest.” This is enough to frighten even those sick with insensibility, and to make them heal the wounds of sin, lest these become manifest to all. And from yet another side he increases the fear: “so that each may receive the things done through the body, according to what he has done, whether good or bad.” For since the judge is just, he will give each the recompense that matches the life he has lived. And he showed that souls receive the recompense together with their bodies.
2 Cor 5:9 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret teaches that faith must be joined to a life pleasing to God, since all will be laid bare before Christ's judgment seat and repaid in body and soul.
- This ref holds 2 Cor 5:9–10. Theodoret's statement that faith alone is not enough for salvation, without serving God, is translated as written. Quotations: 2 Cor 5:9–10.
Notes on the original text
- Digital text corrected (OCR accent; OCR numeral and slips; OCR slip; OCR slip; footnote mark; OCR slips; stray letter): ἔνδημοῦντες, εἴτε ἐχδη μοῦντες → ἐνδημοῦντες, εἴτε ἐκδημοῦντες; εὐ:ργέτην → εὐεργέτην; οι Τοτιμούμεθα → φιλοτιμούμεθα; κτῇσιν → κτῆσιν; (. ε Τοὺς γὰο πέντας → ι΄. « Τοὺς γὰρ πάντας; ἹἸχανὸν → Ἱκανὸν; δειδίξασθαι → δεδίξασθαι; ἁμαρτία; τὰ → ἁμαρτίας τὰ; πᾶσι δ᾽ γένηται → πᾶσι γένηται; ἕχαστος τὰ διὰ 5 τοῦ → ἕκαστος τὰ διὰ τοῦ; ἀγαθὲν → ἀγαθὸν; βεδιωμένων ἑκάστῳ ῃ → βεβιωμένων ἑκάστῳ; "Ἔδειξε ὃὲ → Ἔδειξε δὲ; ἀντ'δόσεις → ἀντιδόσεις.
Topics: Eschatology, Ethics
Cite (SBL): Theodoret, Interp. 2 Cor. 5.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-5-9) · 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.
5.14PG 82
ιΔ'. « Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώποὺς πείθομεν, Θεῷ δὲ πεφανερώμεθα, » Τοῦτο τὸ δέος ἐπικείμενον ἔχοντες, τοὺς περὶ ἡμῶν ψευδεῖς ἔχοντας δόξας ἐπανορθοῦν πειρώμεθα, καὶ τὰ καῦ᾽ ἡμᾶς ὅπως ἔχει διδάτχειν, καίΐτοι σαφῶς εἰδότες ὡς πάντων ἐστὶν ἐπόπτης ὁ τῶν ὅλων Θεός. « Ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. ν» Ὑμᾶς δὲ οἵμα: τῶν ἡμετέρων μὴ δεῖσθαι λόγων, ἀκριβῶς τὸν ἡμέτερον ἐπισταμένους σκοπόν. ιβ΄. «Οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλ᾽ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους, καὶ μὴ καρδίᾳ, » Πάλιν αὐτοὺς ἐθεράπευσε, τὴν περὶ αὑτὸν αὐτοῖς μαρτυρήσας διάθεσιν. Οὐ γὰρ ὁμῶν ἕνεκα, φησὶ, ταῦτα λέγω" ἀλλ᾽ ἵνα μάθητε πῶς ὑμᾶς προσήκει τῷ διδασκάλῳ συνηγορεῖν, καὶ τῶν ἐναντίων τὴν ψευδολογίαν ἐλέγχειν, οἵ διπλόην περίκεινται, καὶ ἕτερα μὲν φρονοῦσιν, ἕτερα δὲ λαλοῦσιν. ιγ΄. «Εἴτε γὰρ ἐξέστημεν, Θεῷ εἴτε σωφρονοῦμεν, ὑμῖν. ν Σωφροσύνην ἐνταῦθα τὴν ταπεινοφροσύνην ἐκάλεσε - ἔκστασιν δὲ τὴν τῶν κατορθωμάτων διήγησιν " ἀμφότερα δὲ ὀρθῷ ποιῶ λογισμῷ. ιδ΄, ιε΄. « Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ δ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα "δ οἱ πάντες ἀπέθανον. Καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.» Ταῦτα πάλιν τῇ προτέρᾳ συνῆψεν ἀκολουθίᾳ. Εἰρηκὼς γάρ Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι, ἀναγκαίως τῆς ἀγάπης τὴν αἰτίαν ἐπέδειξε. Πυρπολούμεθα γάρ, φησιν, ὑπὸ τῆς περὶ τὸν Χριστὸν ἀγάπης, λογιζόμενοι ὅτι πάντων ἡμῶν ὑποκειμένων θανάτῳ, μόνος τὸν ὑπὲρ ἡμῶν κατεδέξατο θάνατον, ἵνα ἡμῖν τὴν ζωὴν πραγματεύσηται. Οὗ δὴ χάριν ὑπειλήφαμεν δίκαιον αὐτῷ ζῇν, καὶ κατὰ τοὺς αὑτοῦ ᾿ πολιτεύεσθαι νόμους " τοῦτο γὰρ αὐτῷ τὸ χρέος ὀφεί- «ἰς΄. ε Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα " Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. » Λελύσθαι γὰρ τῷ Δεσποτικῷ θανάτῳ μεμαθηκότες τὸν θάνατον, οὐδένα λοιπὸν ἀνθρώπων θνητὸν ἐπιστάμεθα. Εἰ γὰρ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς παθητὸν εἶχε τὸ σῶμα, ἀλλὰ μετὰ τὸ πάθος ἄφθαρτον τοῦτο πεποίηκε καὶ ἀθά-
iD'. « Eidotes oun ton phobon tou Kyriou, anthrōpous peithomen, Theǭ de pephanerōmetha, » Touto to deos epikeimenon echontes, tous peri hēmōn pseudeis echontas doxas epanorthoun peirōmetha, kai ta kau᾽ hēmas hopōs echei didatchein, kaiïtoi saphōs eidotes hōs pantōn estin epoptēs ho tōn holōn Theos. « Elpizō de kai en tais syneidēsesin hymōn pephanerōsthai. n» Hymas de hoima: tōn hēmeterōn mē deisthai logōn, akribōs ton hēmeteron epistamenous skopon. ib΄. «Ou palin heautous synistanomen hymin, all᾽ aphormēn didontes hymin kauchēmatos hyper hēmōn, hina echēte pros tous en prosōpǭ kauchōmenous, kai mē kardią, » Palin autous etherapeuse, tēn peri hauton autois martyrēsas diathesin. Ou gar homōn heneka, phēsi, tauta legō" all᾽ hina mathēte pōs hymas prosēkei tǭ didaskalǭ synēgorein, kai tōn enantiōn tēn pseudologian elenchein, hoi diploēn perikeintai, kai hetera men phronousin, hetera de lalousin. ig΄. «Eite gar exestēmen, Theǭ eite sōphronoumen, hymin. n Sōphrosynēn entautha tēn tapeinophrosynēn ekalese - ekstasin de tēn tōn katorthōmatōn diēgēsin " amphotera de orthǭ poiō logismǭ. id΄, ie΄. « Hē gar agapē tou Christou d synechei hēmas, krinantas touto, hoti heis hyper pantōn apethanen, ara "d hoi pantes apethanon. Kai hyper pantōn apethanen, hina hoi zōntes mēketi heautois zōsin, alla tǭ hyper autōn apothanonti kai egerthenti.» Tauta palin tę̄ proterą synēpsen akolouthią. Eirēkōs gar Dio kai philotimoumetha, eite endēmountes, eite ekdēmountes, euarestoi autǭ einai, anankaiōs tēs agapēs tēn aitian epedeixe. Pyrpoloumetha gar, phēsin, hypo tēs peri ton Christon agapēs, logizomenoi hoti pantōn hēmōn hypokeimenōn thanatǭ, monos ton hyper hēmōn katedexato thanaton, hina hēmin tēn zōēn pragmateusētai. Hou dē charin hypeilēphamen dikaion autǭ zę̄n, kai kata tous hautou ᾿ politeuesthai nomous " touto gar autǭ to chreos ophei- «is΄. e Hōste hēmeis apo tou nyn oudena oidamen kata sarka; ei de kai egnōkamen kata sarka " Christon, alla nyn ouketi ginōskomen. » Lelysthai gar tǭ Despotikǭ thanatǭ memathēkotes ton thanaton, oudena loipon anthrōpōn thnēton epistametha. Ei gar kai autos ho Despotēs Christos pathēton eiche to sōma, alla meta to pathos aphtharton touto pepoiēke kai atha-
“Knowing, then, the fear of the Lord, we persuade people; but we are made manifest to God.” Having this fear laid upon us, we try to correct those who hold false opinions about us, and to teach how our affairs stand, though we know clearly that the God of all is the overseer of all. “And I hope that we have been made manifest in your consciences too.” But you, I think, do not need our words, since you know our aim exactly. “We are not commending ourselves to you again, but giving you an occasion to boast on our behalf, so that you may have [an answer] for those who boast in appearance and not in heart.” Again he soothed them, attesting their disposition toward him. It is not on [my own] account, he says, that I say these things, but so that you may learn how you ought to speak up for your teacher and refute the lies of the opponents, who are wrapped in duplicity and think one thing but say another. “For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” Here he called humility “sound mind,” and the recounting of his achievements “being beside oneself”: I do both, [he means,] with right reasoning. “For the love of Christ constrains us, since we have judged this: that one died for all, therefore all died; and he died for all, so that those who live might no longer live for themselves, but for him who died for them and was raised.” Here he has joined these words to the earlier sequence. For having said, “Therefore we make it our ambition, whether at home or away, to be pleasing to him,” he had to show the cause of the love. For we are set on fire, he says, by love for Christ, reckoning that while all of us were subject to death, he alone accepted death for us, so as to procure life for us. For this reason we have judged it right to live for him and to conduct ourselves according to his laws; for we owe him this debt. “So from now on we know no one according to the flesh; even if we have known Christ according to the flesh, yet now we know him so no longer.” For having learned that death has been undone by the Master's death, we no longer know any human being as mortal. For even if Christ the Master himself had a passible body, yet after the passion he made it incorruptible and immor[tal] …
2 Cor 5:11 (quotation, high confidence) · 2 Cor 5:12 (quotation, high confidence) · 2 Cor 5:13 (quotation, high confidence) · 2 Cor 5:14–15 (quotation, high confidence) · 2 Cor 5:16 (quotation, high confidence) · 2 Cor 5:9 (quotation, medium confidence)
Notes and citation
Summary: Theodoret explains that the fear of the Lord and the love of Christ, who died for all, drive Paul's ministry, and that since Christ's risen body is incorruptible no one is any longer known as merely mortal.
- This ref, numbered 5.14 by the staging, holds 2 Cor 5:11–16 (lemmas of 5:11a, 5:11b, 5:12, 5:13, 5:14–15 and 5:16). The section breaks off in the OCR (“…”). “On [my own] account”: the OCR reads “ὁμῶν,” probably for “ἐμοῦ”; the sense is uncertain. In “to procure life for us” the OCR is garbled (“Πνεῦμα ἐμἢν”); translated by sense. Migne's Latin column, read as Greek, is removed by logged corrections. The earlier sequence is 2 Cor 5:9.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin column read as Greek; OCR accent; OCR garble; OCR numeral; OCR numerals; OCR slip; OCR slips; OCR slips; footnote mark; OCR κ read as χ): φύόθον → φόβον; Τούτο τὸ 8 παθῶν αὐτοῦ. δ τὰ ἴδια τοῦ, οἴο., {Ἀ|}0018 16, νϑγ 5 Ἰσοι πὶ ποβίγ ἢ ΜΉ} 14. νοσθα 6 ἤθη, τιν, 10 βυ θη}. ᾿ {πὴ δέος → Τοῦτο τὸ δέος; ψευδεῖς αὶ ἤσπο τἰπιογοην Πα δδηίδβ αυΐ πο8 υγρέδί, 608 ἔχοντας δόξας → ψευδεῖς ἔχοντας δόξας; ὃΣ καὶ ἐν ταῖς συντιδήτεσιν → δὲ καὶ ἐν ταῖς συνειδήσεσιν; πῶν ἡμετέρων → τῶν ἡμετέρων; ἀχριδῶς → ἀκριβῶς; εϑ΄, «Οὐ → ιβ΄. «Οὐ; χαυχήματος → καυχήματος; μαρτυρήπας → μαρτυρήσας; προτήχει → προσήκει; «Επτ γὰρ → «Εἴτε γὰρ; Σωφροσύγην → Σωφροσύνην; λογιτιλῷ → λογισμῷ; δ, τε’, ε« Ἢ γὰρ → ιδ΄, ιε΄. « Ἡ γὰρ; ἀπέθαγεν → ἀπέθανεν; χα! ἐγερθέντι 57.) → καὶ ἐγερθέντι.»; ςιἱοτιμούμεθα, εἴτε ἐνδημοῦγτες → φιλοτιμούμεθα, εἴτε ἐνδημοῦντες; ἀναγγκαίως → ἀναγκαίως; ἐπέξειξε → ἐπέδειξε; γὰο, φητῖν → γάρ, φησιν; λογιζό-᾿ βέενοι → λογιζόμενοι; Πνεῦμα ἐμἢν "Ἐ τὴν ζωὴν → ἡμῖν τὴν ζωὴν; ὑπε!λήφαμεν → ὑπειλήφαμεν; χρέο; → χρέος; σάρχα᾽" → σάρκα·; ὃὲ καὶ ἐγνώκαμεν → δὲ καὶ ἐγνώκαμεν; Δεσποτιχῷ → Δεσποτικῷ; λοίπὸν → λοιπὸν.
Topics: Christology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-14
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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.
5.17PG 82
ιζ΄. «Ὥστε " εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Προσήκει τοίνυν τοὺς τῷ Χριστῷ πεπιστευκότας, ὡς ἐν καινῇ τινι πολιτεύεσθαι κτίσει " νεουργηθέντες γὰρ … διὰ τοῦ παναγίου βαπτίσματος τὸ τῆς ἁμαρτίας … ιη΄. « Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς. » «Τὴν ἄφατον τοῦ Θεοῦ φιλανθρωπίαν ἐδήλωσεν. Οὐ γὰρ αὐτὸς ἡμῖν, φησὶ, κατηλλάγη, καίτοι αὐτὸς ἣν ὁ διὰ τῆς παραβάσεως ὑβρισμένος " ἀλλ᾽ ἡμᾶς ἑαυτῷ κατήλλαξεν, οὐκ ἀνθρώπῳ μεσίτῃ. χρησάμενος, ἀλλὰ τὸν μονογενῇ Υἱὸν τῆς εἰρήνης ἀποφήνας μεσίτην. Ἐνεχεί ρισε δὲ καὶ ἡμῖν τὰ. τῶν καταλλαγῶν εὐαγγέλια.. ιθ΄, ε Ὡς ὅτι ὁ Θεὸς ἦν. » Ἑνταῦθα δεῖ στίξαι.. « Ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. » Αὐτὸς γὰρ ὁ τῶν ὅλων Θεὸς διὰ τοῦ Χριστοῦ τὰς πρὸς τοὺς ἀνθρώπους καταλλαγὰς ἐποιήσατο. Τίς δὲ ὁ τούτων τρόπος; ε Μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.» Ἐδωρήσατο τῶν ἀμαρτημάτων τὴν ἄφεσιν, καὶ ἡμᾶς ὑπηρέτας τῆς εἰρήνης ἐχειροτόνησεν. χ΄. ε« Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν. » Ἐπειδὴ. διάκονος τῶν καταλλαγῶν ἔφη προκεχειρίσθαι, ἀναγκαίως τὴν πρεσβείαν προσφέρει, καὶ δεικνὺς τῆς πρεσβείας τὸ ἀξιόπιστον, ἐπήγαγεν" « Ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾽ ἡμῶν. » Τί δὲ. ἡ πρέσβευσις; « Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ. »- Ἵκανὰ καὶ τοὺς ἄγαν ἀτεράμονας ἐντρέψαι τὰ εἰρημένα. Πρῶτον μὲν γὰρ εἶπεν, ὅτι ἐκείνου ἀναιρεθέντος οὐ μόνον οὐκ ἠγανάκτησεν, ἀλλὰ ἡμᾶς, ἀπέστειλε πρεσβευτὰς, ὥστε πεῖσαι πάντας ἀνθρώπους, καὶ τὴν αὐτοῦ μακροθυμίαν αἰδεσθῆναι, καὶ τοῦ Χριστοῦ τὴν σφαγὴν ἐντραπῆναι, καὶ καταλλαγῆναι τῷ Ποιητῇ, καὶ Θεῷ, καὶ Δεσπότῃ. Προστίθησι δὲ τοῖς προειρημένοις καὶ τοῦ πάθους τὴν ἀτιμίαν. χα’. « Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα Θεοῦ δικαιοσύνη ἐν αὐτῷ. » 'Αμαρτίας γὰρ ἐλεύθερος ὧν τὸν τῶν ἁμαρτωλῶν ὑπέμεινε θάνατον, ἵνα τῶν ἀνθρώπων λύσῃ τὴν ἁμαρτίαν, καὶ τοῦτο κληθεὶς ὅπερ Ἦμεν ἡμεῖς, ἐκάλεσεν ἡμᾶς ὅπερ ὑπῆρχεν αὐτός. Τὸν γὰρ τῆς δικαιοσύνης: ἡμῖν ἐδωρήσατο πλοῦτον. ὦ
iz΄. «Hōste " ei tis en Christǭ kainē ktisis, ta archaia parēlthen, idou gegone ta panta kaina. » Prosēkei toinyn tous tǭ Christǭ pepisteukotas, hōs en kainę̄ tini politeuesthai ktisei " neourgēthentes gar … dia tou panagiou baptismatos to tēs hamartias … iē΄. « Ta de panta ek tou Theou, tou katallaxantos hēmas heautǭ dia Iēsou Christou, kai dontos hēmin tēn diakonian tēs katallagēs. » «Tēn aphaton tou Theou philanthrōpian edēlōsen. Ou gar autos hēmin, phēsi, katēllagē, kaitoi autos hēn ho dia tēs parabaseōs hybrismenos " all᾽ hēmas heautǭ katēllaxen, ouk anthrōpǭ mesitę̄. chrēsamenos, alla ton monogenę̄ Huion tēs eirēnēs apophēnas mesitēn. Enechei rise de kai hēmin ta. tōn katallagōn euangelia.. ith΄, e Hōs hoti ho Theos ēn. » Hentautha dei stixai.. « En Christǭ kosmon katallassōn heautǭ. » Autos gar ho tōn holōn Theos dia tou Christou tas pros tous anthrōpous katallagas epoiēsato. Tis de ho toutōn tropos? e Mē logizomenos autois ta paraptōmata autōn, kai themenos en hēmin ton logon tēs katallagēs.» Edōrēsato tōn amartēmatōn tēn aphesin, kai hēmas hypēretas tēs eirēnēs echeirotonēsen. ch΄. e« Hyper Christou oun presbeuomen. » Epeidē. diakonos tōn katallagōn ephē prokecheiristhai, anankaiōs tēn presbeian prospherei, kai deiknys tēs presbeias to axiopiston, epēgagen" « Hōs tou Theou parakalountos di᾽ hēmōn. » Ti de. hē presbeusis? « Deometha hyper Christou, katallagēte tǭ Theǭ. »- Hikana kai tous agan ateramonas entrepsai ta eirēmena. Prōton men gar eipen, hoti ekeinou anairethentos ou monon ouk ēganaktēsen, alla hēmas, apesteile presbeutas, hōste peisai pantas anthrōpous, kai tēn autou makrothymian aidesthēnai, kai tou Christou tēn sphagēn entrapēnai, kai katallagēnai tǭ Poiētę̄, kai Theǭ, kai Despotę̄. Prostithēsi de tois proeirēmenois kai tou pathous tēn atimian. cha’. « Ton gar mē gnonta hamartian, hyper hēmōn hamartian epoiēsen, hina hēmeis genōmetha Theou dikaiosynē en autǭ. » 'Amartias gar eleutheros hōn ton tōn hamartōlōn hypemeine thanaton, hina tōn anthrōpōn lysę̄ tēn hamartian, kai touto klētheis hoper Ēmen hēmeis, ekalesen hēmas hoper hypērchen autos. Ton gar tēs dikaiosynēs: hēmin edōrēsato plouton. ō
“So if anyone is in Christ, [he is] a new creation; the old things have passed away; behold, all things have become new.” It is fitting, then, for those who have believed in Christ to live as in a new creation; for having been made new through the all-holy baptism, … of sin … “And all things are from God, who reconciled us to himself through Jesus Christ and gave us the ministry of reconciliation.” He has shown the unspeakable loving-kindness of God. For it was not he, he says, who was reconciled to us, though it was he who had been insulted by the transgression; but he reconciled us to himself, not using a human mediator, but appointing the only-begotten Son mediator of peace. And he has entrusted to us too the good news of the reconciliation. “That God was”: here one must punctuate; “in Christ reconciling the world to himself.” For the God of all himself brought about the reconciliation with mankind through Christ. And what is the manner of it? “Not counting their trespasses against them, and placing in us the word of reconciliation.” He granted the forgiveness of sins and appointed us servants of peace. “So we are ambassadors on behalf of Christ.” Since he said he had been appointed minister of the reconciliation, he of necessity delivers the embassy; and to show that the embassy is trustworthy he added: “as though God were making his appeal through us.” And what is the embassy? “We beg you on behalf of Christ, be reconciled to God.” What has been said is enough to shame even the very hard-hearted. For he said, first, that when that one was killed, [God] not only was not angry, but sent us as ambassadors to persuade all people to respect his long-suffering, to be ashamed at the slaughter of Christ, and to be reconciled to their Maker and God and Master. And to what he had said he adds also the dishonor of the passion: “For him who knew no sin he made sin on our behalf, so that we might become the righteousness of God in him.” For being free of sin, he endured the death of sinners in order to undo the sin of mankind; and having been called what we were, he called us what he himself was. For he gave us the wealth of righteousness.
2 Cor 5:17 (quotation, high confidence) · 2 Cor 5:18 (quotation, high confidence) · 2 Cor 5:19 (quotation, high confidence) · 2 Cor 5:20 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence) · 1 Tim 2:5 (echo, low confidence)
Notes and citation
Summary: Theodoret explains the new creation through baptism, God's initiative in reconciling sinners through his Son, and the exchange by which the sinless Christ was “made sin” so that we might become righteousness.
- This ref holds 2 Cor 5:17–21 (lemmas of 5:17, 5:18, 5:19, 5:20 and 5:21). Words are lost in the OCR in the comment on 5:17 (“…”), together with Migne's Latin column and footnotes, which are removed by logged corrections. Theodoret's punctuation of 5:19 (“That God was in Christ …”) is his. His reading of “made sin” (Christ was called what we were and bore the sinner's death) is translated as written.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin column read as Greek; Latin column read as Greek; OCR κ read as χ; Latin read as Greek; OCR slip; OCR slips; OCR β read as δ; OCR β read as θ; OCR κ read as χ): Προτήχε: πτοΐγυν τοὺ: → Προσήκει τοίνυν τοὺς; νὸ- «υἱ φϑυϊππιδηι ἐς πος, αι οϑῖ, οἱ ταβυγγοχῖ, ν δο πὶ τὶδ υ ον, υἱ θὰ 46 648988 }11οἱ μος ἀδον 118. » Οὐ Ῥαδοοηση ἱποοντι ρ 9} }}6 {1 το ἀϊἀ 1} ο( ἡ δ. Θεοῦ 6δὶ ἴν ογαῖ. δ οἰνατι!., ρᾷφ. 680 5δίτηη. 6 προ : ἄρα --- ὑπὲρ π. ἀπέθανεν δ, εἱ αὶ ἤλη, ττ, 20; εἴ τις γὰρ ἐν Χ. χ. κτ. α διὰ → … διὰ; το ῖπὶ ἢν Εἰ Αι ]ο 18. ἡ εἶα εκ. 19. ε ιη΄, ε Τὰ δὲ → … ιη΄. « Τὰ δὲ; καταλλάξαντο: → καταλλάξαντος; χαταλλαγῖς → καταλλαγῆς; χατηλλάγη → κατηλλάγη; παραθάσεως ὑδρισμένος → παραβάσεως ὑβρισμένος; χκαταλλάσσων → καταλλάσσων; πρὸς τοὺς Ομ βίαν οὐπὶ Ποπηϊηἰ 8 τϑοορ οἰ αΐ8 εδὶ, Εἰ ἢ ἀνθρώπους χαταλλαγὰς → πρὸς τοὺς ἀνθρώπους καταλλαγὰς; ὁ τούτων. Γι 56 [1556 Εἰ Οἰμτίβιο; γεσοης Πα πη οἱ ἢ 60. »ν. ϑυβιοίαν! 3188 "ας εἰϊαπὶ λὰ 608 41} δι πὶ να] τηΐβοτῖ!, αἱ. ὁπ πἰ 115 Ἰοτ θυ 58. ρεγδνδάθδηιι5, οἱ ς οἱ Π 60, οἱ. ἐ. ἴῃ νομὴ σα απ) 6 τοοὶρίδι 5. » “Ομ ἢ 6στα το τρόπος; → ὁ τούτων τρόπος;; χαταλλαυὔιτον Ἐδωρήσατο → καταλλαγῆς.» Ἐδωρήσατο; Χριστοῦ οὖν πρεσδεύομεν → Χριστοῦ οὖν πρεσβεύομεν; χαταλλαγῶν ἔφη προχεχειρίσθαι → καταλλαγῶν ἔφη προκεχειρίσθαι; πρεσθείαν προσφέρει, καὶ δεικνὺς τῆς πρεσθείας → πρεσβείαν προσφέρει, καὶ δεικνὺς τῆς πρεσβείας; πρεσδεύσεις → ἡ πρέσβευσις;; χαταλλάγητε → καταλλάγητε; ἐντρέψα: → ἐντρέψαι; ἔχείνου «ἀναιρεθέντο; → ἐκείνου ἀναιρεθέντος; ἀπἐστειλε πρεσδευτὰς → ἀπέστειλε πρεσβευτὰς; αἰδεσθῆνα: → αἰδεσθῆναι; ἐντραπῖναι → ἐντραπῆναι; Θεοὺ “ δικαιοσύνη → Θεοῦ δικαιοσύνη.
Topics: Baptism, Christology
Cite (SBL): Theodoret, Interp. 2 Cor. 5.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-5-17) · 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.