Interpretation of 2 Corinthians 6.1–9.5
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 6
6.1PG 82
α'. « Συνεργοῦντες δὲ παρακαλοῦμεν μὴ εἰς κενὴν ᾿ τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. ν» Ἐπειδὴ γὰρ εἶπεν, ὑπὲρ Χριστοῦ πρεσβεύομεν, ἀναγκαίως διδάσκει, ὡς αὐτοῖς τοῖς παρακαλουμένοις συνεργοῦσιν οἱ πρεσβεύοντες, ἵνα τὸ τῆς θείας χάριτος κομίσωνται κέρδος, καὶ μὴ κενὴν δείξωσι καὶ ματαίαν τὴν οἰκονομίαν, ἐναντίον βίον ταύτῃ ἐπιδεικνύμενοι.
a'. « Synergountes de parakaloumen mē eis kenēn ᾿ tēn charin tou Theou dexasthai hymas. n» Epeidē gar eipen, hyper Christou presbeuomen, anankaiōs didaskei, hōs autois tois parakaloumenois synergousin hoi presbeuontes, hina to tēs theias charitos komisōntai kerdos, kai mē kenēn deixōsi kai mataian tēn oikonomian, enantion bion tautę̄ epideiknymenoi.
“Working together, we also urge you not to receive the grace of God in vain.” Since he had said, “We are ambassadors on behalf of Christ,” he of necessity teaches that the ambassadors work together with those whom they urge, so that these may gain the profit of the divine grace and not show the saving dispensation to be empty and vain by displaying a life contrary to it.
2 Cor 6:1 (quotation, high confidence) · 2 Cor 5:20 (quotation, medium confidence)
Notes and citation
Summary: Theodoret explains that the apostles work with their hearers so that God's grace is not made vain by a contrary life.
- Quotation: 2 Cor 6:1; recalled: 2 Cor 5:20.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR κ read as χ; OCR: letters lost; β read as δ; OCR: stray mark inside a word): χάρι» τοῦ → χάριν τοῦ; πρεσδεύομεν, ἀναγκαίως δι" δάσκει → πρεσβεύομεν, ἀναγκαίως διδάσκει; τουσιν οἱ πρεσδεύοντες → συνεργοῦσιν οἱ πρεσβεύοντες; χομίσωνται → κομίσωνται; τὴ» οἰκονομίαν → τὴν οἰκονομίαν; ἐπιδεικνύ" μένοι → ἐπιδεικνύμενοι.
Cite (SBL): Theodoret, Interp. 2 Cor. 6.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-1
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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.
6.2PG 82
β΄. « Λέγει γάρ" Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. » Οὕτω τῇ προφητικῇ χρησάμενος μαρτυρίᾳ τὴν παραίνεσιν αὔξει. « Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα ὧν τῆς σωτηρίας μεταλάχωμεν, μετὰ τὴν ἐντεῦθεν. ἐκδημίαν οὐκ ἔρημοι ταύτης ἐσόμεθα. Εἶτα τοὺς οἱκείους πόνους εἰς τὴν ἐκείνων ὠφέλειαν διέξεισι. Υ΄,. δ΄. « Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν “ ἀλλ᾽ ἐν παντὶ συνιστῶντες ἑαυτοὺς, ὡς Θεοῦ διάκονοι. » Σπουδὴ γὰρ ἡμῖν μηδὲ τὴν τυχοῦσαν πρόφασιν σκανδάλου παρέχειν τινὶ, ἀλλὰ διὰ πάντων ἀξίους ἡμᾶς αὐτοὺς τῆς τοῦ Θεοῦ διακονίας δεικνύναι. Τίνα δὲ τῆς διακονίας ταύτης τὰ εἴδη; « Ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, (ε᾽.) ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις.» Διαφόρως εἶπε τὰ ἔξωθεν ἐπιόντα. σωτηρίας. ν Πρὸς τέλος γὰρ ὁ βίος ἐλαύνει “ κἂν μὴ … Προστίθησι δὲ τοῖς ἀκουσίοις καὶ τοὺς αὐθαιρέτους πόνους. « Ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, (ς", ζ΄.) ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, » Οὐ γὰρ ἠρκεῖτο τοῖς ἔξωθεν ἐπιφερομένοις αὐτῷ σκυθρωποῖς, ἀλλὰ καὶ αὐτὸς ἐπενόει παιδαγωγίαν τῷ σώματι, οὐ μόνην τὴν νηστείαν καὶ τὴν ἀγρυπνίαν, ἀλλὰ καὶ τὴν τῶν χειρῶν ἐργασίαν " τοῦτο γὰρ. λέγει, ἐν κόποις. Ἁγνότητα δὲ καλεῖ τὴν τῶν χρημάτων ὑπερ-. οψίαν " οὐδὲ γὰρ τὰς ἀναγκαίας χρείας παρὰ Κορινθίων ἐδέξατο. Γνῶσιν δὲ, ὡς οἶμαι, τὴν διδασκαλίαν καλεῖ " ἐπίπονος γὰρ καὶ αὕτη. Εἶτα τὴν μακροθυμίαν περὶ τοὺς ἀλλοτρίους, τὴν χρηστότητα περὶ τοὺς οἰκείους, τὴν τοῦ Πνεύματος τοῦ παναγίου θεραπείαν - τοῖς γὰρ τούτου νεύμασιν ἢκολούθει. Ἀνυπόκριτον δὲ ἀγάπην καλεῖ τὴν εἰλικρινῆ καὶ γνησίαν, τὴν οὐκ ἐν σχήματι φαινομένην, ἀλλὰ βεβαιουμένην τῷ πράγματι. Λόγον δὲ ἀληθείας, τῆς εὐσεβείας τὸ κήρυγμα. ἽΛπαντα δὲ ἐξήρτησε τῆς θείας δυνάμεως " ὑπ᾽ ἐκείνης γὰρ βοηθούμενος τὰ εἰρημένω κατ- « Διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, (η΄ - τ.) διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, ὡς πλάνοι, καὶ ἀληθεῖς " ὡς ἀγνοούμενοι, καὶ ἐπιγινωσκόμενοι" ὡς ἀποθνήσκοντες, καὶ ἰδοὺ ζῶμεν" ὡς παιδευόμενοι, καὶ μὴ θανατούμενοι - ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες - ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες " ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. ν Πάντα ἐκ διαμέτρου ἐναντία " δόξα καὶ ἀτιμία, βλασφημία καὶ εὐφημία, ζωὴ καὶ θάνατος, εὐφροσύνη καὶ λύπη" ἀλλ᾽ ὅμως καὶ ταῦτα κἀκεῖνα ὅπλα δικαιοσύνης ἀπέφηνε, καὶ διὰ τῶν ἐναντίων τὴν μίαν ἐκέρασεν ἀρετήν. Οὔτε γὰρ δόξα αὐτὸν ἐπῆρεν, οὔτε ἀτιμία κατήνεγκεν " οὐκ εὐφημία ἐφύσησεν, οὐ δυσφημία ἠνίασεν" ἀλλὰ διὰ τῶν ἐναντίων ὁδεύων, ἀμετάβλητος ἔμεινε. Δεξιὰ δὲ καλεῖ τὰ δοκοῦντα θυμήρη ἀριστερὰ δὲ τὰ ἐναντία, ἀπὸ τῆς κατεχούσης δόξης τεθεικὼς τὰ ὀνόματα. Αξιον δὲ αὐτοῦ καὶ τὰ τελευταῖα θαυμᾶσαι. Εἰρηκὼς γὰρ, ὡς πτωχοὶ, οὐκ ἐπήγαγε, τῶν δὲ ἀναγκαίων εὐποροῦντες, ἀλλὰ, πολλοὺς δὲ πλουτίζοντες· καὶ γὰρ παρὰ πάντων …
b΄. « Legei gar" Kairǭ dektǭ epēkousa sou, kai en hēmerą sōtērias eboēthēsa soi. » Houtō tę̄ prophētikę̄ chrēsamenos martyrią tēn parainesin auxei. « Idou nyn kairos euprosdektos, idou nyn hēmera hōn tēs sōtērias metalachōmen, meta tēn enteuthen. ekdēmian ouk erēmoi tautēs esometha. Eita tous hoikeious ponous eis tēn ekeinōn ōpheleian diexeisi. Y΄,. d΄. « Mēdemian en mēdeni didontes proskopēn, hina mē mōmēthę̄ hē diakonia hēmōn “ all᾽ en panti synistōntes heautous, hōs Theou diakonoi. » Spoudē gar hēmin mēde tēn tychousan prophasin skandalou parechein tini, alla dia pantōn axious hēmas autous tēs tou Theou diakonias deiknynai. Tina de tēs diakonias tautēs ta eidē? « En hypomonę̄ pollę̄, en thlipsesin, en anankais, en stenochōriais, (e᾽.) en plēgais, en phylakais, en akatastasiais.» Diaphorōs eipe ta exōthen epionta. sōtērias. n Pros telos gar ho bios elaunei “ kan mē … Prostithēsi de tois akousiois kai tous authairetous ponous. « En kopois, en agrypniais, en nēsteiais, (s", z΄.) en hagnotēti, en gnōsei, en makrothymią, en chrēstotēti, en Pneumati hagiǭ, en agapę̄ anypokritǭ, en logǭ alētheias, en dynamei Theou, » Ou gar ērkeito tois exōthen epipheromenois autǭ skythrōpois, alla kai autos epenoei paidagōgian tǭ sōmati, ou monēn tēn nēsteian kai tēn agrypnian, alla kai tēn tōn cheirōn ergasian " touto gar. legei, en kopois. Hagnotēta de kalei tēn tōn chrēmatōn hyper-. opsian " oude gar tas anankaias chreias para Korinthiōn edexato. Gnōsin de, hōs oimai, tēn didaskalian kalei " epiponos gar kai hautē. Eita tēn makrothymian peri tous allotrious, tēn chrēstotēta peri tous oikeious, tēn tou Pneumatos tou panagiou therapeian - tois gar toutou neumasin ēkolouthei. Anypokriton de agapēn kalei tēn eilikrinē kai gnēsian, tēn ouk en schēmati phainomenēn, alla bebaioumenēn tǭ pragmati. Logon de alētheias, tēs eusebeias to kērygma. HiLpanta de exērtēse tēs theias dynameōs " hyp᾽ ekeinēs gar boēthoumenos ta eirēmenō kat- « Dia tōn hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn, (ē΄ - t.) dia doxēs kai atimias, dia dysphēmias kai euphēmias, hōs planoi, kai alētheis " hōs agnooumenoi, kai epiginōskomenoi" hōs apothnēskontes, kai idou zōmen" hōs paideuomenoi, kai mē thanatoumenoi - hōs lypoumenoi, aei de chairontes - hōs ptōchoi, pollous de ploutizontes " hōs mēden echontes, kai panta katechontes. n Panta ek diametrou enantia " doxa kai atimia, blasphēmia kai euphēmia, zōē kai thanatos, euphrosynē kai lypē" all᾽ homōs kai tauta kakeina hopla dikaiosynēs apephēne, kai dia tōn enantiōn tēn mian ekerasen aretēn. Oute gar doxa auton epēren, oute atimia katēnenken " ouk euphēmia ephysēsen, ou dysphēmia ēniasen" alla dia tōn enantiōn hodeuōn, ametablētos emeine. Dexia de kalei ta dokounta thymērē aristera de ta enantia, apo tēs katechousēs doxēs tetheikōs ta onomata. Axion de autou kai ta teleutaia thaumasai. Eirēkōs gar, hōs ptōchoi, ouk epēgage, tōn de anankaiōn euporountes, alla, pollous de ploutizontes; kai gar para pantōn …
“For he says: At an acceptable time I listened to you, and on a day of salvation I helped you.” Using the prophetic testimony in this way, he strengthens the exhortation. “Behold, now is the acceptable time; behold, now is the day of salvation.” For life drives on toward its end; and if we share in salvation [now], after our departure from here we shall not be without it. Then he goes through his own labors for their benefit. “Giving no cause of stumbling in anything, so that our ministry may not be blamed, but in everything commending ourselves as ministers of God.” For our concern is to give no one even the slightest pretext for stumbling, but in all things to show ourselves worthy of the ministry of God. And what are the forms of this ministry? “In much endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in tumults.” He has described in various ways the things that came upon him from outside. To the involuntary sufferings he adds the voluntary labors too: “In labors, in sleeplessness, in fastings, in purity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God.” For he was not content with the grim things brought upon him from outside, but himself devised a discipline for the body: not only fasting and sleeplessness, but also the work of his hands; this is what he means by “in labors.” By “purity” he means disdain for money; for he did not accept even his necessary needs from the Corinthians. By “knowledge,” I think, he means teaching, for this too is laborious. Then [he names] long-suffering toward outsiders, kindness toward his own, and the service of the all-holy Spirit, for he followed the Spirit's nods. He calls unfeigned love that which is sincere and genuine, not appearing in outward show but confirmed in deed; and “the word of truth” is the proclamation of piety. All of this he made depend on the divine power; for it was with its help that he accomplished what has been described. “Through the weapons of righteousness on the right hand and on the left, through glory and dishonor, through ill report and good report; as deceivers and yet true; as unknown and yet well known; as dying, and behold, we live; as punished and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” All these are diametrically opposed: glory and dishonor, slander and praise, life and death, gladness and sorrow. Yet he showed both the one and the other to be weapons of righteousness, and through the opposites blended the one virtue. For glory did not lift him up, nor dishonor bring him down; praise did not puff him up, nor slander grieve him; but traveling through opposites he remained unchanged. He calls “right” the things that seem pleasant, and “left” their opposites, taking the names from common opinion. And the end too is worth admiring. For having said “as poor,” he did not add “but well supplied with necessities,” but “making many rich”; for indeed from all …
2 Cor 6:2 (quotation, high confidence) · Isa 49:8 (quotation, high confidence) · 2 Cor 6:3–5 (quotation, high confidence) · 2 Cor 6:6–7 (quotation, high confidence) · 2 Cor 6:8–10 (quotation, high confidence) · 1 Cor 9:12–18 (allusion, medium confidence) · 1 Cor 4:12 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains Paul's catalogue of hardships and virtues, including his voluntary discipline of fasting, sleeplessness and manual labor, and how honor and dishonor alike became weapons of righteousness.
- This ref holds 2 Cor 6:2–10 (lemmas of 6:2a, 6:2b, 6:3–4, 6:4b–5, 6:5b–7 and 6:7b–10). The OCR has displaced a line: the words “For life drives on toward its end; and if …” stand later in the scan, after the comment on 6:5; they are translated where the sense requires them. Words are lost at the end of the section (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. Quotation: Isa 49:8 (LXX). Allusions: 1 Cor 4:12; 9:12–18 (Paul's manual work and refusal of support).
Notes on the original text
- Digital text corrected (Latin column read as Greek; Latin debris; OCR slips; OCR accent; OCR slip; OCR slips; OCR slips; Latin column read as Greek; OCR slips; stray marks; OCR β read as δ; OCR β read as θ; OCR κ read as χ; OCR χ read as κ): ἐπέχουσά σον → ἐπήκουσά σου; ἐδοήθησά → ἐβοήθησά; πρ'φητικῇ → προφητικῇ; ἔρημο: → ἔρημοι; ἐχείνων → ἐκείνων; συνιστῶμτες → συνιστῶντες; μηδς → μηδὲ; ἀχαταστασίαις → ἀκαταστασίαις; κὰν μὴ Α διΐπη ἰοηαὶ! ὦ ἤἥπρηι : γεμβ. ὅ, 4. ε Νυ]]ὰ ἴῃ τὸ 864 ἴῃ οἰ ἰῇ «ἴὼ τυ] ρηοηι14, ἴῃ {εἰ Προστίθησι → κἂν μὴ … Προστίθησι; ἀχουσίοις καὶ τοὺς αὐθαιρέτους ἢ, “πόνους → ἀκουσίοις καὶ τοὺς αὐθαιρέτους πόνους; ἀγνότητ', → ἁγνότητι,; ἀνυποχρίτῳ → ἀνυποκρίτῳ; ἦρκεῖτο → ἠρκεῖτο; ἀγ)λὰ → ἀλλὰ; ᾿Αγγότητα → Ἁγνότητα; Γγῶσιν» → Γνῶσιν; ἐπέπονος → ἐπίπονος; περὶ ποὺς → περὶ τοὺς; Ἄγυπόκριτον → Ἀνυπόκριτον; βεθαιου μένην → βεβαιουμένην; εὐσεθείας → εὐσεβείας; ἀποθνήσχονπες → ἀποθνήσκοντες; καίροντες → χαίροντες; ᾧς ἴῃ σου ίθπί 8 [18 πιο ὁδὶ} 5. 4118 οἱ Κμ ἼΠ86 6115. ᾿η {6 1}ν21.,.ποἢ δο 7 πη}, οἱ νἱρ! γαιη, βοὰ Ἰδ ον 8 οἰ εὶ ἀϊν᾽ 8 ρο- 1οητἴς δι γ θ.} : 64 δηΐηι δ νης 56, ἰη[Ὡπλῖδιη οἱ "ΟΊ πὶ 81} : εἱἱ Βα μοί ογοβ, οἱ πτοχοὶ, πολλοὺς → ὡς πτωχοὶ, πολλοὺς; δίευι γκαὶ πάντα χατέχοντε: → καὶ πάντα κατέχοντες; φόξα καὶ → δόξα καὶ; γακεῖνα → κἀκεῖνα; δέξα αὐτὸν → δόξα αὐτὸν; ἀμετάδλητος → ἀμετάβλητος; ἑναντία, ἀπὸ τῆς χατεχηύσης → ἐναντία, ἀπὸ τῆς κατεχούσης; τελευ- «χα → τελευταῖα; ἐπἐγαγε → ἐπήγαγε; Δεὺς δὲ πλουείζοντες " καὶ γὰρ παρὰ πάντων χοῖαὐδὴν ηἶᾶ, ας 50} σοι Γασ, χ ᾿προη 8. → πολλοὺς δὲ πλουτίζοντες· καὶ γὰρ παρὰ πάντων ….
Topics: Ethics
Cite (SBL): Theodoret, Interp. 2 Cor. 6.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-2
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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.
6.8PG 82
ια΄, ε« Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται, » ᾿Απὸ τοῦ περὶ ὑμᾶς ταῦτα λέγειν ἀναγκάζομαι φίλτρον - πάντας γὰρ ὑμᾶς ἐν ἐμαυτῷ περιφέρω. Τοιαύτη γὰρ τῆς ἀγάπης ἡ φύσις, εὐρυχώρους ἐργάζεται τὰς τῶν κεκτημένων καρδίας. Τοῦτο δηλοῖ τὰ ἑξῆς.
ia΄, e« To stoma hēmōn aneǭge pros hymas, Korinthioi, hē kardia hēmōn peplatyntai, » ᾿Apo tou peri hymas tauta legein anankazomai philtron - pantas gar hymas en emautǭ peripherō. Toiautē gar tēs agapēs hē physis, eurychōrous ergazetai tas tōn kektēmenōn kardias. Touto dēloi ta hexēs.
“Our mouth is open to you, Corinthians; our heart is wide.” It is my affection for you that compels me to say these things; for I carry all of you within myself. Such is the nature of love: it makes the hearts of those who have it spacious. What follows shows this.
2 Cor 6:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul's love has widened his heart to hold all the Corinthians.
- This ref, numbered 6.8 by the staging, holds Theodoret's comment on 2 Cor 6:11; the comment on 6:8–10 is in the preceding section. Migne's Latin column, read as Greek, is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column read as Greek; OCR slip; OCR: divided word): ἢ. αὐνι ον αἰ χΊ5561:, μὲ μδπα οἷ, ἢ 61} 58. 1 Χ}, ἀτ ἐσθ. οΓΙ πη ἢ5. ᾿πϑἰ πη] αν}, 41} 609. ἴῃ 58] εοτγὰϊς δοὶ ἰὴ πη χὶὶ : τα] ἷ αν Υ πὶ αυ οἱ τοη νοῷ : οἴ ἢ τὶ ἴῃ ια΄, → ια΄,; περ:φέρω → περιφέρω; κεκτη μένων → κεκτημένων.
Cite (SBL): Theodoret, Interp. 2 Cor. 6.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-8
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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.
6.12PG 82
ιβ΄. ε Οὐ στενοχωρεῖσθε ἐν ἡμῖν.» Ὁ γὰρ ἀπεχθῶς περί τινα διακείμενος, καὶ αὐτὴν αὐτοῦ τῆς διανοίας ἐξελαύνει τὴν μνήμην. ε Στενοχωρεῖσθε δὲ ἐν" τοῖς σπλάγχνοις ὑμῶν. » Μέγιστον αὐτῶν ἔγκλημα κατηγόρησεν, ἑαυτὸν μὲν δείξας πάντας αὐτοὺς μετ᾽ εὐρυχωρίας ἐν τῇ καρδίᾳ δεξάμενον, ἐκείνους δὲ ἐλέγξας, ὡς τοῖς ἴσοις ἀμείψασθαι μὴ θελήσαντας, ἀλλ᾽ ἐν ἑνὶ στενοχωρηθέντας ἀνθρώπῳ. Ὅθεν ἐπήγαγε" : ιγ΄. «Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγον.» Ἐπειδήπερ ἔπληξε τῇ κατηγορίᾳ, θεραπεύει τῇ τῶν. « Πλατύνθητε καὶ ὑμεῖς. (ιδ΄.) Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. ν ᾿Αντίδοτέ μοι τὴν ἴσην ἀγάπην " μὴ μιμήσησθε τοὺς ἑτέρως ἐννεύοντας βόας, καὶ τὸν ζυγὸν κλίνοντας, τὴν τῶν ἀπίστων ἀπάτην τῆς ἡμετέρας προτιμῶντες διδασκαλίας. « Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς δὲ κοινωνία φωτὶ πρὸς σκότος; (ιε᾿, τς.) Τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; » Διὰ τούτων δὲ πάντων ἔδειξε τοὺς ἐναντίους διδασκάλους ἀνομίας καὶ σκότους προξένους καὶ ὑπουργοὺς διαβόλου " Βελίαρ γὰρ τὸν διάβολον προσηγόρευσεν. « Ὑμεῖς γὰρ ναός ἔστε Θεοῦ ζῶντος. » Εἶτα προφητικῇ μαρτυρίᾳ ἔδειξε τοῦ λόγου τὸ ἀληθές. ε Καθὼς εἴπεν ὁ Θεὸς, ὅτι Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός. (ιζ', τη΄.) Διὸ ἐξέλθετε: ἐκ μέσου αὑτῶν, καὶ ἀφορίσθητε, λέγει Κύριος " καὶ ἀκαθάρτου μὴ ἄπτεσθε. Κἀγὼ εἰσδέξομαι ὑμᾶς, καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος παντοκράτωρ. » Οὕτω διὰ τῆς προφητικῆς διδασκαλίας, καὶ φυγεῖν αὑτοὺς τὴν τῶν ἐναντίων συνουσίαν διδάξας, καὶ ταῖς θείαις ἐπαγγελίαις ψυχαγωγήσας, προσφέρει καὶ αὖτὸς τὴν οἰκείαν παραίνεσιν. α’'. « Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοὶ, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ Θεοῦ. ν Πνεῦμα ἐνταῦθα τὴν ψυχὴν καλεῖ· μολυσμὸν δὲ πνεύματος, τῶν εἰδώλων τὴν κοινωνίαν" μολυσμὸν δὲ σαρκὸς, τὴν ἐν ταῖς πράξεσι παρανομίαν.
ib΄. e Ou stenochōreisthe en hēmin.» Ho gar apechthōs peri tina diakeimenos, kai autēn autou tēs dianoias exelaunei tēn mnēmēn. e Stenochōreisthe de en" tois splanchnois hymōn. » Megiston autōn enklēma katēgorēsen, heauton men deixas pantas autous met᾽ eurychōrias en tę̄ kardią dexamenon, ekeinous de elenxas, hōs tois isois ameipsasthai mē thelēsantas, all᾽ en heni stenochōrēthentas anthrōpǭ. Hothen epēgage" : ig΄. «Tēn de autēn antimisthian, hōs teknois legon.» Epeidēper eplēxe tę̄ katēgorią, therapeuei tę̄ tōn. « Platynthēte kai hymeis. (id΄.) Mē ginesthe heterozygountes apistois. n ᾿Antidote moi tēn isēn agapēn " mē mimēsēsthe tous heterōs enneuontas boas, kai ton zygon klinontas, tēn tōn apistōn apatēn tēs hēmeteras protimōntes didaskalias. « Tis gar metochē dikaiosynę̄ kai anomią? tis de koinōnia phōti pros skotos? (ie᾿, ts.) Tis de symphōnēsis Christǭ pros Beliar? ē tis meris pistǭ meta apistou? Tis de synkatathesis naǭ theou meta eidōlōn? » Dia toutōn de pantōn edeixe tous enantious didaskalous anomias kai skotous proxenous kai hypourgous diabolou " Beliar gar ton diabolon prosēgoreusen. « Hymeis gar naos este Theou zōntos. » Eita prophētikę̄ martyrią edeixe tou logou to alēthes. e Kathōs eipen ho Theos, hoti Enoikēsō en autois, kai emperipatēsō, kai esomai autōn theos, kai autoi esontai moi laos. (iz', tē΄.) Dio exelthete: ek mesou hautōn, kai aphoristhēte, legei Kyrios " kai akathartou mē aptesthe. Kagō eisdexomai hymas, kai esomai hymin eis patera, kai hymeis esesthe moi eis huious kai thygateras, legei Kyrios pantokratōr. » Houtō dia tēs prophētikēs didaskalias, kai phygein hautous tēn tōn enantiōn synousian didaxas, kai tais theiais epangeliais psychagōgēsas, prospherei kai autos tēn oikeian parainesin. a’'. « Tautas oun echontes tas epangelias, agapētoi, katharisōmen heautous apo pantos molysmou sarkos kai pneumatos, epitelountes hagiōsynēn en phobǭ Theou. n Pneuma entautha tēn psychēn kalei; molysmon de pneumatos, tōn eidōlōn tēn koinōnian" molysmon de sarkos, tēn en tais praxesi paranomian.
“You are not restricted in us.” For one who is hostile toward someone drives even the memory of him out of his mind. “But you are restricted in your own affections.” He brought the gravest charge against them, showing that he had received all of them into his heart with room to spare, but convicting them of not wishing to repay him in kind, but of being cramped by one man. Hence he added: “In return, I speak as to children …” Since he had struck them with the accusation, he heals them with the … “Widen your hearts too. Do not be unequally yoked with unbelievers.” Repay me with equal love; do not imitate oxen that pull the other way and tip the yoke, by preferring the deceit of the unbelievers to our teaching. “For what partnership has righteousness with lawlessness? What fellowship has light with darkness? What accord has Christ with Beliar? Or what portion has a believer with an unbeliever? What agreement has the temple of God with idols?” By all these words he showed that the opposing teachers are agents of lawlessness and darkness and servants of the devil; for he called the devil Beliar. “For you are the temple of the living God.” Then he showed the truth of the statement by prophetic testimony: “As God said: I will dwell in them and walk among them, and I will be their God, and they shall be my people. Therefore come out from their midst and be separate, says the Lord, and touch nothing unclean; and I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.” Having thus taught them through the prophetic teaching to flee the company of their opponents, and having encouraged them with the divine promises, he himself also offers his own exhortation: “Having therefore these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness in the fear of God.” Here he calls the soul “spirit”; the defilement of the spirit is fellowship with idols, and the defilement of the flesh is lawlessness in actions.
Textual problem in this passage: see the notes.
2 Cor 6:12–13 (quotation, high confidence) · 2 Cor 6:14–16 (quotation, high confidence) · 2 Cor 6:17–18 (quotation, high confidence) · 2 Cor 7:1 (quotation, high confidence) · Lev 26:12 (quotation, high confidence) · Ezek 37:27 (quotation, medium confidence) · Isa 52:11 (quotation, high confidence) · Ezek 20:34 (quotation, medium confidence) · 2 Sam 7:14 (quotation, medium confidence)
Notes and citation
Summary: Theodoret reads the call not to be “unequally yoked” as a warning against the false teachers, and explains defilement of spirit as idolatry and of flesh as lawless deeds.
- This ref holds 2 Cor 6:12–7:1 (lemmas of 6:12a, 6:12b, 6:13, 6:13b–14, 6:14b–16a, 6:16b, 6:16c–18 and 7:1). Words are lost after “he heals them with the …” (“…”). Theodoret applies “unequally yoked with unbelievers” to the opposing teachers, not to marriage; “cramped by one man” probably refers to the false teacher, but the reference is uncertain. Migne's footnotes (variant spellings of Beliar), read as Greek, are removed by a logged correction. Quotations in 6:16–18: Lev 26:12; Ezek 37:27; Isa 52:11; Ezek 20:34; 2 Sam 7:14.
Notes on the original text
- Digital text corrected (Migne's footnotes read as Greek; OCR accent; OCR breathing; OCR numeral; OCR slip; OCR slips; OCR β read as δ; OCR β read as θ; OCR κ read as χ; OCR: divided word and margin letter; OCR: stray mark inside a word; footnote mark; stray letters; stray mark): Ὅθεν ἐπἦγαγε → Ὅθεν ἐπήγαγε; : «γ΄. «Τὴν → : ιγ΄. «Τὴν; ἸΙλατύνθητε → Πλατύνθητε; ἀγόπὴν → ἀγάπην; χλίνοντας → κλίνοντας; συμ’ φώνησις → συμφώνησις; Βελίαρ 5"; → Βελίαρ;; ἑναντίους → ἐναντίους; σχόύτους → σκότους; διαθόλου → διαβόλου; διάδολον → διάβολον; Ἔνοικήσω ἐν αὖτοῖς, κἀὶ → Ἐνοικήσω ἐν αὐτοῖς, καὶ; ἔπομαι ὑμῖν → ἔσομαι ὑμῖν; εἰ; υἱοὺς → εἰς υἱοὺς; παντοχράτωρ → παντοκράτωρ; καὶ ταῖς ιν θείαις → καὶ ταῖς θείαις; καθαρίσωμεν 5 ἑαυτοὺς → καθαρίσωμεν ἑαυτοὺς; μολυσμου σαρκὸς γκαὶ → μολυσμοῦ σαρκὸς καὶ; ἑν. φόθῳ → ἐν φόβῳ; ἐνταῦθα "5 τὴν ψυχὴν καλεῖ" “4. ἐν ἈΠ6βί ἃ Β. 65 Βελίαο 681 οιἴδηὶ τη ἐΐ5 νου 5 ἃ 6. (οι δι ογ} υ, μολυσμὸν → ἐνταῦθα τὴν ψυχὴν καλεῖ· μολυσμὸν; κοινω- Α νίαν → κοινωνίαν; “ἐν ταῖς πράξεσι → ἐν ταῖς πράξεσι.
Topics: Heresy
Cite (SBL): Theodoret, Interp. 2 Cor. 6.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-12
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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.
Chapter 7
7.2PG 82
β΄. « Χωρῆσατε ἡμᾶς" οὐδένα ἠδικήσαμεν, οὐἐναντία φθέγγεται, ποτὲ μὲν αὐτοὺς; ἐπαινῶν, ποτὲ δὲ αὐτῶν κατηγορῶν. Καὶ γὰρ κατορθώματα εἶχον, καὶ ἐπλημμέλουν ὡς ἄνθρωποι καὶ ἐπαινεῖ μὲν δι᾿ ἐκεῖνα, κατηγορεῖ δὲ διὰ ταῦτα. Σκοπὸς δὲ αὑτῷ, καὶ διὰ τῶν ἐπαίνων, καὶ διὰ τῶν ψέγων, εἰς τὴν ἄκραν αὐτοὺς παιδοτριβῆσαι Ἐνταῦθα μέν τινας αἰνίττεται ὡς τοῖς ἀπατεῶσιν ὑπαχθέντας ἐκείνοις, καὶ τὰς κατ᾽ αὐτοῦ δεξαμένους διαβολάς. Ὅθεν ἀπολογούμενος ἔφη " Οὔτε τῇ κακίᾳ τὸ ψεῦδος, οὔτε ἐπὶ χρήμασιν ἐκηρύξαμεν. Τὸ δὲ, χωρήσατε, τοῖς στενοχωρουμένοις λέγει, κὰὶ ἀγάπην οὐ κεκτημένοις. Τοῦτο γὰρ καὶ ἄνω ἔφη" Πλατύνθητε καὶ ὑμεῖς. Ἐπειδὴ δὲ εἶπεν, Οὐδένα ἐπλεονεκτήσαμεν, ἀναγκαίως ἐπήγαγεν"
b΄. « Chōrēsate hēmas" oudena ēdikēsamen, ouenantia phthengetai, pote men autous? epainōn, pote de autōn katēgorōn. Kai gar katorthōmata eichon, kai eplēmmeloun hōs anthrōpoi kai epainei men di᾿ ekeina, katēgorei de dia tauta. Skopos de hautǭ, kai dia tōn epainōn, kai dia tōn psegōn, eis tēn akran autous paidotribēsai Entautha men tinas ainittetai hōs tois apateōsin hypachthentas ekeinois, kai tas kat᾽ autou dexamenous diabolas. Hothen apologoumenos ephē " Oute tę̄ kakią to pseudos, oute epi chrēmasin ekēryxamen. To de, chōrēsate, tois stenochōroumenois legei, kai agapēn ou kektēmenois. Touto gar kai anō ephē" Platynthēte kai hymeis. Epeidē de eipen, Oudena epleonektēsamen, anankaiōs epēgagen"
“Make room for us; we have wronged no one, …” … he seems to say contrary things, at one time praising them and at another accusing them. For they had both their achievements and, being human, their failings; and he praises them for the former and accuses them for the latter. His aim, through praise and blame alike, was to train them to the highest point. Here he is hinting at some who had been led astray by those deceivers and had accepted the slanders against him. Hence he said in his defense: we did not [add] falsehood to wickedness, nor did we preach for money. “Make room” he says to those who were cramped and had no love; for he said this above too: “Widen your hearts too.” And since he said, “We took advantage of no one,” he had to add:
Textual problem in this passage: see the notes.
2 Cor 7:2 (quotation, high confidence) · 2 Cor 6:13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul both praised and blamed the Corinthians to train them, and here defends himself against the slanders some had believed.
- The rest of the lemma of 2 Cor 7:2 (“we corrupted no one, we took advantage of no one”) and the opening words of the comment are lost in the OCR (“…”); the comment refers back to them. Quotations: 2 Cor 7:2; 6:13. The last words introduce the lemma of 7:3.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as θ; OCR κ read as χ): χατηγοῤῥεῖ → κατηγορεῖ; Ξχοπὸς → Σκοπὸς; παιδοτριθῆσαι → παιδοτριβῆσαι; αἰνέττεται → αἰνίττεται; δεξσμένους διαδολάς → δεξαμένους διαβολάς; Οὐπες → Οὔτε; ἐχηρύξαμεν → ἐκηρύξαμεν; Τὸ ὃδ, → Τὸ δὲ,; Πιατύγνθητε → Πλατύνθητε; ἐπιλέονεκτήσαμεν',, → ἐπλεονεκτήσαμεν,.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-2
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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.
7.3PG 82
Υ΄. «Οὐ πρὸς κατάκρισιν λέγω. » ᾿Αντὶ τοῦ, Οὐ σμικρολογίαν ὑμῖν ὀνειδίζων ταῦτα ἔφην. ε γὰρ ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ συζῆν. » Καὶ ἐπιμένει θεραπεύων.
Y΄. «Ou pros katakrisin legō. » ᾿Anti tou, Ou smikrologian hymin oneidizōn tauta ephēn. e gar hoti en tais kardiais hēmōn este eis to synapothanein kai syzēn. » Kai epimenei therapeuōn.
“I do not say this to condemn.” That is: I did not say these things to reproach you with meanness. “For [I said before] that you are in our hearts, to die together and to live together.” And he goes on healing them.
2 Cor 7:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul does not mean to condemn the Corinthians, whom he holds in his heart in life and death.
- The opening word of the second lemma is garbled in the OCR (supplied as “[I said before]”). Quotation: 2 Cor 7:3.
Notes on the original text
- Digital text corrected (OCR slip): συζῇ». → συζῆν..
Cite (SBL): Theodoret, Interp. 2 Cor. 7.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-3
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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.
7.4PG 82
δ΄. ε Πολλὴ μοι παῤῥησία πρὸς ὑμᾶς. ν Ὡς πατρὶ πρὸς παῖδας, ὡς διδασκάλῳ πρὸς μαθητάς. ε Πολλη μοι καύχησις ὑπὲρ ὑμῶν. ν» Σεμνύνομαι γὰρ ἐφ᾽ ὑμῖν, καὶ πανταχοῦ τὴν ὑμετέραν πίστιν ἀνακηρύττω. ε Πεπλήρωμαι γὰρ τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. » Πάσης γάρ μοι ψυχαγωγίας ἀφορμὴ γίνεται ἡ ὑμετέρα μνήμη. Εἶτα πάλιν ἐξηγεῖται τοὺς πειρασμούς.
d΄. e Pollē moi parrhēsia pros hymas. n Hōs patri pros paidas, hōs didaskalǭ pros mathētas. e Pollē moi kauchēsis hyper hymōn. n» Semnynomai gar eph᾽ hymin, kai pantachou tēn hymeteran pistin anakēryttō. e Peplērōmai gar tę̄ paraklēsei, hyperperisseuomai tę̄ charą epi pasę̄ tę̄ thlipsei hēmōn. » Pasēs gar moi psychagōgias aphormē ginetai hē hymetera mnēmē. Eita palin exēgeitai tous peirasmous.
“Great is my boldness toward you”: as of a father toward his children, as of a teacher toward his disciples. “Great is my boasting on your behalf.” For I take pride in you and everywhere proclaim your faith. “I am filled with comfort; I overflow with joy in all our affliction.” For the remembrance of you becomes for me the occasion of every encouragement. Then he recounts the trials again.
2 Cor 7:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's boldness and pride toward the Corinthians as that of a father and teacher.
- Quotation: 2 Cor 7:4.
Notes on the original text
- Digital text corrected (OCR κ read as χ): ἀναχηρύττω → ἀνακηρύττω.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-4
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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.
7.5PG 82
ε΄. « Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν, οὐδεμίαν ἄνεσιν ἔσχηκεν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν παντὶ θλιβόμενοι· ἔξωθεν μάχαι, ἔσωθεν φόβοι. » Οὐ γὰρ μόνον ἡμᾶς συνεῖχεν ὁ πρὸς τοὺς ἐναντίους ἀγὼν, ἀλλὰ καὶ τῶν ἀσθενέστερον διακειμένων ἡ φροντὶς κατανήλισκεν. Ἐδεδίει μὲν γὰρ αὑτῶν τὴν ἐπὶ τὸ χεῖρον μεταβολήν.
e΄. « Kai gar elthontōn hēmōn eis Makedonian, oudemian anesin eschēken hē sarx hēmōn, all᾽ en panti thlibomenoi; exōthen machai, esōthen phoboi. » Ou gar monon hēmas syneichen ho pros tous enantious agōn, alla kai tōn asthenesteron diakeimenōn hē phrontis katanēlisken. Edediei men gar hautōn tēn epi to cheiron metabolēn.
“For even when we came into Macedonia our flesh had no rest, but we were afflicted in every way: fightings without, fears within.” For not only did the struggle against our opponents press upon us, but care for those who were in a weaker state consumed us. For he feared their change for the worse.
2 Cor 7:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's “fears within” as anxiety for weaker believers.
- Quotation: 2 Cor 7:5.
Notes on the original text
- Digital text corrected (OCR breathing; OCR slips; OCR β read as θ; OCR κ read as χ; stray numeral): δ΄ ἐλθόντων → ἐλθόντων; θλιδόμενοι" ἔξωθεν μάχαι, ἔσωθεν φόθοι → θλιβόμενοι· ἔξωθεν μάχαι, ἔσωθεν φόβοι; ἑναντίους → ἐναντίους; χατανήλισχεν → κατανήλισκεν; μεταθολήν → μεταβολήν.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-5
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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.
7.6PG 82
ς΄. 4« ᾿Αλλ᾽ ὁ παρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ Θεὸς ἐν τῇ παρουσίᾳ Τίτου, » Ἐνταῦθα σκοπὸς αὐτῷ, καὶ τοῦ μακαρίου Τίτου δεῖξαι τὴν ἀρετὴν, καὶ τὴν περὶ αὐτὸν ἐν αὐτοῖς ἀγάπην πυρσεῦσαι. Αὐτὸς γὰρ τοῖσδε διηκόνει τοῖς γράμμασι. Τούτου χάριν ἔφη, ὅτι ἤρκεσεν εὐθὺς φανεὶς ἀπο-
s΄. 4« ᾿All᾽ ho parakalōn tous tapeinous parekalesen hēmas ho Theos en tę̄ parousią Titou, » Entautha skopos autǭ, kai tou makariou Titou deixai tēn aretēn, kai tēn peri auton en autois agapēn pyrseusai. Autos gar toisde diēkonei tois grammasi. Toutou charin ephē, hoti ērkesen euthys phaneis apo-
“But God, who comforts the lowly, comforted us by the coming of Titus.” Here his aim is to show the virtue of the blessed Titus too, and to kindle their love for him; for he was serving as bearer of this letter. For this reason he said that as soon as he appeared he sufficed to …
2 Cor 7:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul praises Titus, the bearer of the letter, to win the Corinthians' love for him.
- The section breaks off in the OCR (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. Quotation: 2 Cor 7:6.
Notes on the original text
- Digital text corrected (Latin column read as Greek; Latin read as Greek; OCR slip; footnote mark): ὁ Θεὸς “7 ἐν → ὁ Θεὸς ἐν; δεῖξαι πὸν αι. μι. πόα δια- ᾽πὶ οἱ δὰ γε. Δ. « Μιυΐτα ππὶ ἀπ οἶα δ ἶμὶ ἰπ Οὔ ἃ εοἰ οιηηθιη {τ δα] τ] αὶ Του δῖ «τὴν ἀρετὴν → δεῖξαι τὴν ἀρετὴν; ἀγάπην Ὦ ταπὶ ἴῃ ἰρδυπὶ πυρσεῦσαι → ἀγάπην πυρσεῦσαι; τοῖ; γράμμασι → τοῖς γράμμασι; φανεὶ; → φανεὶς.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-7-6) · 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.
7.7PG 82
ζ΄. « Οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ ἐν τῇ παρακλήσει ἧ παρεκλήθη ἐφ᾽ ὑμῖν, ᾿ ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ. » Ηὔξησε δέ μοι τὴν εὐθυμίαν καὶ τοῖς περὶ ὑμῶν διηγήμασιν" ἀπήγγειλε γάρ μοι ὅπως ἡμᾶς ποθεῖτε θεάσασθαι, ᾿ ὅπως δὲ ἀποδύρεσθε τὰ γινόμενα πλημμελήματα, καὶ ὅσον ὑπὲρ ἐμοῦ πρὺς τοὺς ἐναντίους ἀνεδέξασθε ζῆλον. « “Ὥστε μᾶλλον ἐμὲ χαρῆναι. (η΄.) Ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ Ἐπιστολῇ, οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην. » Ταῦτα γὰρ μαθὼν, πολλὴν ἐδεξάμην τὴν εὐφροσύνην, καίτοι λίαν ἀλγῶν, ὅτι λυπῆσαι ὑμᾶς διὰ τῶν γραμμάτων ἠναγκάσθην ἐκείνων. « Βλέπω γὰρ ὅτι ἡ Ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. (θ΄.) Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ᾽ ὅτι ἐλυπήθητε εἰς μετάνοιαν " ἐλυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. » Εἰ γὰρ καὶ πρὸς ὀλίγον ὑμᾶς ἠνίασεν ἐκεῖνα τὰ γράμματα, ἀλλ᾽ οὖν μεγίστην ὠφέλειαν ἐπραγματεύσατο. Ἐγὼ δὲ χαίρω, οὐ γυμνὴν τὴν λύπην, ἀλλὰ τῆς λύπης θεωρῶν τὸν καρπόν᾽ ἣ λύπη γὰρ ἐκείνη βεβλάστηκε τὴν ἐπαινουμένην μετάνοιαν. ι΄. « Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται" ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται. » Τὸ γὰρ ἐπὶ τοῖς ἐπταισμένοις ἀλγεῖν τὴν ἀληθῆ, πραγματεύεται σωτηρίαν. Κόσμου δὲ λύπην ἐκάλεσε, τὴν ἐπὶ ζημίᾳ χρημάτων, τὴν ἐπὶ θανάτῳ παίδων ἣ γυναικῶν, ἧς ἡ ἀμετρία τὸν θάνατον οἶδεν ἐπάγειν. Οὗ δὴ χάριν καὶ μεταμέλονται πολλάκις οἱ πέρα. τοῦ μέτρου θρηνήσαντες. Οἱ δὲ τὴν ἁμαρτίαν ὀλοφυρόμενοι, κἂν
z΄. « Ou monon de en tę̄ parousią autou, alla kai en tę̄ paraklēsei hē pareklēthē eph᾽ hymin, ᾿ anangellōn hēmin tēn hymōn epipothēsin, ton hymōn odyrmon, ton hymōn zēlon hyper emou. » Ēuxēse de moi tēn euthymian kai tois peri hymōn diēgēmasin" apēngeile gar moi hopōs hēmas potheite theasasthai, ᾿ hopōs de apodyresthe ta ginomena plēmmelēmata, kai hoson hyper emou prys tous enantious anedexasthe zēlon. « “Hōste mallon eme charēnai. (ē΄.) Hoti ei kai elypēsa hymas en tę̄ Epistolę̄, ou metamelomai, ei kai metemelomēn. » Tauta gar mathōn, pollēn edexamēn tēn euphrosynēn, kaitoi lian algōn, hoti lypēsai hymas dia tōn grammatōn ēnankasthēn ekeinōn. « Blepō gar hoti hē Epistolē ekeinē, ei kai pros hōran, elypēsen hymas. (th΄.) Nyn chairō, ouch hoti elypēthēte, all᾽ hoti elypēthēte eis metanoian " elypēthēte gar kata Theon, hina en mēdeni zēmiōthēte ex hēmōn. » Ei gar kai pros oligon hymas ēniasen ekeina ta grammata, all᾽ oun megistēn ōpheleian epragmateusato. Egō de chairō, ou gymnēn tēn lypēn, alla tēs lypēs theōrōn ton karpon᾽ hē lypē gar ekeinē beblastēke tēn epainoumenēn metanoian. i΄. « Hē gar kata Theon lypē metanoian eis sōtērian ametamelēton katergazetai" hē de tou kosmou lypē thanaton katergazetai. » To gar epi tois eptaismenois algein tēn alēthē, pragmateuetai sōtērian. Kosmou de lypēn ekalese, tēn epi zēmią chrēmatōn, tēn epi thanatǭ paidōn hē gynaikōn, hēs hē ametria ton thanaton oiden epagein. Hou dē charin kai metamelontai pollakis hoi pera. tou metrou thrēnēsantes. Hoi de tēn hamartian olophyromenoi, kan
“And not only by his coming, but also by the comfort with which he was comforted over you, as he told us of your longing, your mourning, your zeal for me.” He increased my good cheer by his accounts of you too; for he reported to me how you long to see us, how you lament the offenses that took place, and how much zeal you took up on my behalf against the opponents. “So that I rejoiced still more. For even if I grieved you by the letter, I do not regret it, though I did regret it.” For when I learned these things I received great gladness, though I was in great pain at having been compelled to grieve you by that letter. “For I see that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance; for you were grieved according to God, so that you suffered no loss through us.” For even if that letter distressed you for a little while, it brought about the greatest benefit. And I rejoice, seeing not the bare grief, but the fruit of the grief; for that grief brought forth the praiseworthy repentance. “For grief according to God produces repentance leading to salvation, not to be regretted; but the grief of the world produces death.” For to grieve over one's failings procures the true salvation. He called “grief of the world” grief over the loss of money, or over the death of children or wives, whose excess is known to bring on death. For this reason those who have mourned beyond measure often regret it. But those who lament sin, even if …
2 Cor 7:7–8 (quotation, high confidence) · 2 Cor 7:9 (quotation, high confidence) · 2 Cor 7:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul rejoiced in the grief his letter caused because it led to repentance, and contrasts godly grief over sin with worldly grief over losses.
- This ref holds 2 Cor 7:7–10 (lemmas of 7:7, 7:7b–8, 7:8b–9 and 7:10). The section breaks off in the OCR (“…”). Migne's Latin column and footnotes, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek; Latin column read as Greek; OCR numeral; OCR slip; OCR slips; OCR slips; footnote mark; OCR κ read as χ; footnote mark; OCR χ read as κ): παρεχλήθη “5 → παρεκλήθη; ἡ υᾶς 5 ποθεῖτε → ἡμᾶς ποθεῖτε; πλημμελήματα, δίῃ] το οἷα, νὸοἰΐαια δυχίς Ἰϑι ἢ ἸΔιὴ εἰ 8 αι 9 Δ, ἀξ ὅ. “ὁ Θεός οὐ: {ξπν 1. ς. ρπρίδι. δ᾽ παρακέχληται ΠαὈει}, 6, 55 μὲν ἡμᾶς. Β. εἰοβοαιὶβ, οἱ ἡπληίδη} ΡΓὺ ἢ ἰπ δἀνόγβαγιος ο0η)- Α καὶ ὅσον → πλημμελήματα, καὶ ὅσον; ἀνεδέξασθε πιο χὶ- Δ) Οἰ 6511 υἷα γί ϑιδιὶ Θἢ 65115. 56 οι μη} Ῥεῖ. αι ἴῃ πο ἡ ἀμὴν {γ] 5 6} 1. Β Οἱ ἀπ 60}. απ ἴα υ ἰῃδια πὶ δά μη] 4110 ἐα ἰ αι: 8}» "οι α αὐ παην ἢ δ.» ὕ᾽τ᾽ οκιοηάϊε τού ζῆλον. → ἀνεδέξασθε ζῆλον.; χαρῖνα! → χαρῆναι; μεταμέχομαι → μεταμέλομαι; ἡἠναγχάσθην ἐχείνων → ἠναγκάσθην ἐκείνων; Ἐπιπτολὴ → Ἐπιστολὴ; Νὺν καίρω, οὐκ ὅτ: → Νῦν χαίρω, οὐχ ὅτι; ἑλυπίθητε → ἐλυπήθητε; ἐπραγμαπεύσατο → ἐπραγματεύσατο; Ἐγὼ δὲ καίρω → Ἐγὼ δὲ χαίρω; βεδλάστηχε → βεβλάστηκε; ",, « Ἦ γὰρ → ι΄. « Ἡ γὰρ; εἰ; σωτη- ἢ ρίαν → εἰς σωτηρίαν; κόσμον λύπη → κόσμου λύπη; τοῖς; ἐπταισμένοις → τοῖς ἐπταισμένοις; ᾿ὐπὴν → λύπην; ζημίι → ζημίᾳ; μεταμέληονται → μεταμέλονται; ὀλοφυρέμενοι, κὰν → ὀλοφυρόμενοι, κἂν.
Topics: Ethics
Cite (SBL): Theodoret, Interp. 2 Cor. 7.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-7-7) · 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.
7.11PG 82
ια΄. ε« Ἰδοὺ γὰρ αὐτὸ τοῦτο, τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν. » Δεξάμενοι τῶν γραμμάτων τὸν ἔλεγχον, πᾶσαν μὲν σπουδὴν εἰς ἀπολογίαν εἰσενέγκατε, κατὰ δὲ τῶν ἡμαρτηκότων ὡπλίσατε τὸν θυμὸν, τὸ δὲ θεῖον δέος, ἐποθήσατε δὲ καὶ ἡμᾶς θερμότερον ἣ πάλαι· ζῆλον δὲ δίκαιον ἀναλαβόντες, ἐπὶ τοῖς παραβεβασμένοις ἐθρηνήσατε νόμοις. ε Ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι. » Ἐδείξατε σαφῶς ὡς οὗ συνήσθητε τοῖς κακῶς ὑπ' ἐκείνων γεγενημένοις " τοῦτο γὰρ λέγει ἁγνοὺς εἶναι. ᾿ ιβ', ιγ΄. « "Ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐκ εἴνεκεν τοῦ ἀδικήσαντος, οὐδὲ εἴνεκεν τοῦ ἀδικηθέντος, ἀλλ᾽ εἴνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς, ἐνώπιον τοῦ θεοῦ. » Ὡς ἔδειξε τῶν πραγμάτων ἡ ἔκβασις, ὑμῶν ἕνεκα τὴν Ἐπιστολὴν ἐκείνην ἐγράψαμεν, ὥστε ἐμῶν τὴν περὶ ὑμᾶς γυμνωθῆναι διάθεσιν. ᾿Αδικήσαντα δὲ λέγει τὸν πεπορνευκότα' ἀδικηθέντα δὲ τὸν ἐκείνου πατέρα. Καὶ τεθνεὼς γὰρ ἠδίκητο, τῆς εὐνῆς ὑβρισθείσης. « Διὰ τοῦτο παρακεκλήμεθα ἐπὶ τῇ παρακλήσει ὑμῶν" περισσότερον μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὑτοῦ ἀπὸ πάντων ὑμῶν. (ιδ'.) Ὅτι εἴ τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην. » Διαφερόντως δὲ ἤσθην, ὅτι τὴν ὑμετέραν μνήμην ὁ Τίτος ἐν τῇ ψυχῇ περιφέρει, τὴν ἁπάντων ὑμῶν ἀνακηρύττων ἀγάπην καὶ διὰ τῆς πείρας μεμάθηκεν ὡς ἀληθῆ τὰ παρ᾽ ἐμοῦ πολλάκις περὶ ὑμῶν εἰρημένα. ε ᾿Αλλ᾽ ὡς πάντα ἐν ἀληθείᾳ ᾿ἐλαλήσαμεν ὑμῖν, οὕτως καὶ ἡ ᾿καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη. » Οὐδὲν γὰρ ψευδὲς εἰπεῖν ἠνεσχόμεθα πώποτε, ἀλλὰ καὶ ὑμῖν ἀληθῆ δι-
ia΄. e« Idou gar auto touto, to kata Theon lypēthēnai hymas, posēn kateirgasato en hymin spoudēn, alla apologian, alla aganaktēsin, alla phobon, alla epipothēsin, alla zēlon, alla ekdikēsin. » Dexamenoi tōn grammatōn ton elenchon, pasan men spoudēn eis apologian eisenenkate, kata de tōn hēmartēkotōn hōplisate ton thymon, to de theion deos, epothēsate de kai hēmas thermoteron hē palai; zēlon de dikaion analabontes, epi tois parabebasmenois ethrēnēsate nomois. e En panti synestēsate heautous hagnous einai en tǭ pragmati. » Edeixate saphōs hōs hou synēsthēte tois kakōs hyp' ekeinōn gegenēmenois " touto gar legei hagnous einai. ᾿ ib', ig΄. « "Ara ei kai egrapsa hymin, ouk eineken tou adikēsantos, oude eineken tou adikēthentos, all᾽ eineken tou phanerōthēnai tēn spoudēn hēmōn tēn hyper hymōn pros hymas, enōpion tou theou. » Hōs edeixe tōn pragmatōn hē ekbasis, hymōn heneka tēn Epistolēn ekeinēn egrapsamen, hōste emōn tēn peri hymas gymnōthēnai diathesin. ᾿Adikēsanta de legei ton peporneukota' adikēthenta de ton ekeinou patera. Kai tethneōs gar ēdikēto, tēs eunēs hybristheisēs. « Dia touto parakeklēmetha epi tę̄ paraklēsei hymōn" perissoteron mallon echarēmen epi tę̄ charą Titou, hoti anapepautai to pneuma hautou apo pantōn hymōn. (id'.) Hoti ei ti autǭ hyper hymōn kekauchēmai, ou katę̄schynthēn. » Diapherontōs de ēsthēn, hoti tēn hymeteran mnēmēn ho Titos en tę̄ psychę̄ peripherei, tēn hapantōn hymōn anakēryttōn agapēn kai dia tēs peiras memathēken hōs alēthē ta par᾽ emou pollakis peri hymōn eirēmena. e ᾿All᾽ hōs panta en alētheią ᾿elalēsamen hymin, houtōs kai hē ᾿kauchēsis hēmōn hē epi Titou alētheia egenēthē. » Ouden gar pseudes eipein ēneschometha pōpote, alla kai hymin alēthē di-
“For see what earnestness this very thing, your being grieved according to God, produced in you: what defense, what indignation, what fear, what longing, what zeal, what punishment!” When you received the rebuke of the letter, you brought all earnestness to your defense, armed your anger against the one who had sinned, [took up] the divine fear, longed for us more warmly than before, and, taking up a just zeal, mourned over the laws that had been transgressed. “In everything you have shown yourselves to be pure in the matter.” You showed clearly that you took no pleasure in what had been wickedly done by those men; for this is what he means by “pure.” “So although I wrote to you, it was not for the sake of the one who did wrong, nor for the sake of the one who was wronged, but so that our earnestness on your behalf might be made manifest to you before God.” As the outcome of events showed, we wrote that letter for your sake, so that my disposition toward you might be laid bare. By “the one who did wrong” he means the one who committed sexual immorality, and by “the one who was wronged” that man's father; for even though he was dead he had been wronged, since his marriage bed had been outraged. “Therefore we have been comforted in your comfort; and we rejoiced still more at the joy of Titus, because his spirit has been refreshed by all of you. For if I have boasted to him at all about you, I was not put to shame.” I was especially glad that Titus carries the memory of you in his soul, proclaiming the love of all of you, and that he has learned by experience that what I had often said about you was true. “But as we spoke all things to you in truth, so also our boasting before Titus proved true.” For we have never allowed ourselves to say anything false, but [taught] you too true …
2 Cor 7:11 (quotation, high confidence) · 2 Cor 7:12 (quotation, high confidence) · 2 Cor 7:13–14 (quotation, high confidence) · 1 Cor 5:1 (allusion, high confidence)
Notes and citation
Summary: Theodoret describes the Corinthians' repentance after Paul's letter, identifies the wrongdoer as the incestuous man and the wronged as his dead father, and explains Paul's joy at Titus's report.
- This ref holds 2 Cor 7:11–14 (lemmas of 7:11a, 7:11b, 7:12, 7:13–14 and 7:14b). The section breaks off in the OCR (“…”). Theodoret identifies “the one who did wrong” with the man of 1 Cor 5:1 and “the one wronged” with his father, whom he takes to be dead; this is his interpretation, translated as written.
Notes on the original text
- Digital text corrected (OCR breathing; OCR slip; OCR slips; OCR β read as δ; OCR β read as θ; OCR κ read as χ; margin letter): Ἰὸοὺ → Ἰδοὺ; πότην κατειργάσατο ἐν ὑμῖν σπουδῖν → πόσην κατειργάσατο ἐν ὑμῖν σπουδήν; ἀλλὰ φόθον → ἀλλὰ φόβον; εἰσενέγχατε → εἰσενέγκατε; ἡμαρτηχτων ὁπλίτατε → ἡμαρτηκότων ὡπλίσατε; πάλᾶ:» → πάλαι·; ἀναλαθόντες → ἀναλαβόντες; παραδεδασμένοις ἐθρηνήτατε → παραβεβασμένοις ἐθρηνήσατε; ὑπ' ἐχείνων → ὑπ' ἐκείνων; ἀγγοὺς → ἁγνοὺς; ἀδιχήσαντο: → ἀδικήσαντος; ἑνώπιον → ἐνώπιον; ἔχθασις → ἔκβασις; Ἐπιστολὴν ἐχείνην → Ἐπιστολὴν ἐκείνην; λέγει! τὸν → λέγει τὸν; ἀδικηθέντω → ἀδικηθέντα; ὑδρισθείσης → ὑβρισθείσης; παραχεκλήμεθα → παρακεκλήμεθα; χεκαύχημαι, οὗ → κεκαύχημαι, οὐ; τὴν Α ἀπάντων → τὴν ἁπάντων; ἠἡνεσχόμεθα → ἠνεσχόμεθα.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-7-11) · 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.
7.15PG 82
ιε΄. « Καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως πρὸς ὑμᾶς ἔστιν, ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοὴν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐὖτόν. » Ἄγαν δὲ περὶ ὑμᾶς διάκειται, καὶ ἄληστον ὑμῶν περιφέρει τὴν μνήμην, διηγούμενος ὅπως μὲν αὑτοῦ παραινέσεσιν. εἴξατε, ὅσον δὲ αὐτῷ προσενηνόχατε γέρας, καὶ ὡς πατέρα τιμῶντες, καὶ ὡς ἄρχοντα πνευματικὸν δεδιότες. ις΄. « Χαίρω οὖν ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν. » Ἐγὼ δὲ θυμηδίας ἐμπίπλαμαι, ὅτι καὶ ἐπιπλήττειν ὑμῖν καὶ ἐπιτιμᾶν θαῤῥῶ. Καὶ αὖ πάλιν εὐφημῶν οὐ διαμαρτάνω τῆς ἀληθείας. Προσήκει τοίνυν καὶ ἡμᾶς, καὶ τοὺς διδασκομένους, καὶ τοὺς διδάσκοντας, ὠφελείας ἐντεῦθεν χαρακτῆρα λαβεῖν" καὶ τοὺς μὲν διδασκάλους τὸν τῆς οἰκουμένης μιμεῖσθαι διδάσκαλον, καὶ ἐπιτιμᾷν εἰς καιρὸν, καὶ ἐλέγχειν εἰς δέον, καὶ παρακαλεῖν καὶ προτρέπειν, καὶ διεγείρειν ταῖς εὐφημίαις" τοὺς δὲ τῆς διδασκαλίας ἀπολαύοντας πείθεσθαι τοῖς διδάσκουσι, καὶ μετὰ πόθου καὶ φόβου δέχεσθαι τῆς διδασκαλίας τὰ νάματα, καὶ διὰ τῆς τοιαύτης ἀρδείας φέρειν τῷ Σωτῆρι Χριστῷ τὸν καρπὸν, μεθ᾽ οὗ τῷ Πατρὶ ἐν τῷ παναγίῳ Πνεύματι δόξα, τιμὴ, κράτος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ie΄. « Kai ta splanchna autou perissoterōs pros hymas estin, anamimnēskomenou tēn pantōn hymōn hypakoēn, hōs meta phobou kai tromou edexasthe auyton. » Agan de peri hymas diakeitai, kai alēston hymōn peripherei tēn mnēmēn, diēgoumenos hopōs men hautou parainesesin. eixate, hoson de autǭ prosenēnochate geras, kai hōs patera timōntes, kai hōs archonta pneumatikon dediotes. is΄. « Chairō oun hoti en panti tharrhō en hymin. » Egō de thymēdias empiplamai, hoti kai epiplēttein hymin kai epitiman tharrhō. Kai au palin euphēmōn ou diamartanō tēs alētheias. Prosēkei toinyn kai hēmas, kai tous didaskomenous, kai tous didaskontas, ōpheleias enteuthen charaktēra labein" kai tous men didaskalous ton tēs oikoumenēs mimeisthai didaskalon, kai epitimąn eis kairon, kai elenchein eis deon, kai parakalein kai protrepein, kai diegeirein tais euphēmiais" tous de tēs didaskalias apolauontas peithesthai tois didaskousi, kai meta pothou kai phobou dechesthai tēs didaskalias ta namata, kai dia tēs toiautēs ardeias pherein tǭ Sōtēri Christǭ ton karpon, meth᾽ hou tǭ Patri en tǭ panagiǭ Pneumati doxa, timē, kratos, nyn kai aei kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
“And his affection for you is all the greater as he remembers the obedience of all of you, how you received him with fear and trembling.” He is very warmly disposed toward you and carries an unforgettable memory of you, recounting how you yielded to his exhortations and how much honor you paid him, honoring him as a father and fearing him as a spiritual ruler. “I rejoice, therefore, that in everything I have confidence in you.” I am filled with delight that I have the confidence to rebuke and censure you; and again, when I praise you, I do not miss the truth. It is fitting, then, for us too, both those who are taught and those who teach, to take from this a pattern for our benefit: for teachers to imitate the teacher of the world, to rebuke in season, to refute where needed, to exhort and urge, and to rouse by praise; and for those who enjoy the teaching to obey their teachers, to receive the streams of teaching with longing and fear, and through such watering to bear fruit to Christ the Saviour, with whom to the Father, in the all-holy Spirit, be glory, honor and might, now and always and to the ages of ages. Amen.
2 Cor 7:15–16 (quotation, high confidence) · 2 Tim 4:2 (allusion, medium confidence)
Notes and citation
Summary: Theodoret notes Titus's affection for the obedient Corinthians and draws a lesson for teachers and hearers, ending with a doxology.
- This ref holds 2 Cor 7:15–16; the doxology closes the first part of Theodoret's commentary on the letter. Allusion: 2 Tim 4:2.
Notes on the original text
- Digital text corrected (OCR numeral; χ read as κ; OCR slip; OCR slips; OCR β read as δ; OCR β read as θ; OCR κ read as χ; footnote marks): πρὸ; Ἢ ὑμᾶς → πρὸς ὑμᾶς; ἀναμιμνησχομένου → ἀναμιμνησκομένου; φόδου καὶ τρόμου → φόβου καὶ τρόμου; ΓΑγαν → Ἄγαν; εἴξχτε → εἴξατε; προσενηγόχατε → προσενηνόχατε; ι-ς΄. « Καίρω → ις΄. « Χαίρω; καὺ ἐπιπλήττειν → καὶ ἐπιπλήττειν; λαθεῖν → λαβεῖν; μὲ" διδασκάλους → μὲν διδασκάλους; πόθον καὶ φόδου δέχεσθα: → πόθου καὶ φόβου δέχεσθαι; χαρ- ς πὸν → καρπὸν; ἐν "" τῷ παναγίῳ → ἐν τῷ παναγίῳ.
Cite (SBL): Theodoret, Interp. 2 Cor. 7.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-15
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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.
Chapter 8
8.1PG 82
α΄. « Γνωρίζω δὲ ὑμῖν τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας. » Τὰ κατὰ μακάριον διηγησάμενος Τίτον, καὶ τοῖς ἐπαίνοις αὑτοὺς ἱκανῶς προθεραπεύσας, ἐπήγαγε " Χαίρω ὅτι ἐν παντὶ θαῤῥῶ ὑμῖν. Δείκνυσι δὲ διὰ τῶν πραγμάτων τὸ θάρσος, καὶ περὶ τῆς τῶν ἀγίων προμηθείας προσφέρει παραίνεσιν. Πρῶτον δέ γε τῶν Μακεδόνων διηγεῖται τὴν εἰλικρινῆ πίστιν, καὶ τοὺς περὶ ταύτης ἀγῶνας, καὶ τὴν ἐν πενίᾳ εὐψυχίαν. Θεοῦ δὲ χάριν ὠνόμασε τὴν κτῆσιν τῶν ἀγαθῶν οὐ τὸ τῆς γνώμης ἐκβαλὼν αὐθαίρετον, ἀλλὰ διδάσκων ὅτι διὰ τῆς θείας ἐπικουρίας δυνατὸν συναγαγεῖν τὸν πλοῦτον τῆς ἀρετῆς.
a΄. « Gnōrizō de hymin tēn charin tou Theou tēn dedomenēn en tais Ekklēsiais tēs Makedonias. » Ta kata makarion diēgēsamenos Titon, kai tois epainois hautous hikanōs protherapeusas, epēgage " Chairō hoti en panti tharrhō hymin. Deiknysi de dia tōn pragmatōn to tharsos, kai peri tēs tōn agiōn promētheias prospherei parainesin. Prōton de ge tōn Makedonōn diēgeitai tēn eilikrinē pistin, kai tous peri tautēs agōnas, kai tēn en penią eupsychian. Theou de charin ōnomase tēn ktēsin tōn agathōn ou to tēs gnōmēs ekbalōn authaireton, alla didaskōn hoti dia tēs theias epikourias dynaton synagagein ton plouton tēs aretēs.
“We make known to you the grace of God given in the churches of Macedonia.” Having recounted the affairs of the blessed Titus and sufficiently prepared them beforehand with praise, he added, “I rejoice that in everything I have confidence in you.” Now he shows that confidence by deeds, and offers an exhortation about provision for the saints. First he recounts the sincere faith of the Macedonians, their struggles for it, and their generosity of spirit in poverty. He called the acquiring of good things “grace of God,” not doing away with the free choice of the will, but teaching that with divine help it is possible to gather the wealth of virtue.
2 Cor 8:1 (quotation, high confidence) · 2 Cor 7:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret introduces the collection for the saints and explains that calling the Macedonians' generosity “grace of God” does not deny their free choice.
- Theodoret's remark on grace and free choice is translated as written. Quotations: 2 Cor 8:1; 7:16.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slip; footnote mark; OCR slips; OCR χ read as κ; footnote mark): Γνωρίζω 7 δὲ → Γνωρίζω δὲ; ξεδομένην ἐν" → δεδομένην ἐν; Καίρω ὅτι → Χαίρω ὅτι; εἰλικρινῇ → εἰλικρινῆ; περὶ 6 ταύτης → περὶ ταύτης; πενέχ ψυχίαν → πενίᾳ εὐψυχίαν; ὠνόματε → ὠνόμασε; ἐχθαλὼν → ἐκβαλὼν.
Cite (SBL): Theodoret, Interp. 2 Cor. 8.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-1
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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.
8.2PG 82
β΄. «Ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία πἧς χαρᾶς αὐτῶν, καὶ ἡ κατὰ βάθος πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν. » Μέγιστον αὐτοῖς ἐγκώμιον ἔπλεξεν. Ἐν δυσθυμία γὰρ αὐτοὺς ἔδειξεν εὐθυμοῦντας, καὶ ἐν ἐσχάτῃ πενίᾳ φιλοτιμίᾳ πλουτοῦντας. Τοῖς κύμασι γὰρ περικλυζόμενοι πάντοθεν, ὡς ἐξ οὐρίων φερόμενοι. χαίρουσι, καὶ αὐτῶν τῶν ἀναγκαίων σπανίζοντες, ἐπιδείγ΄, δ. «Ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ ὑπὲρ δύναμιν αὐθαίρετοι. Μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους. », Μαρτυρῶ γὰρ αὐτοῖς, ὡς ἐνίκησαν τῇ προθυμίᾳ τὴν δύναμιν, καὶ τὸν ἡμῶν τῆς τῶν ἁγίων θεραπείας φροντίσαι. Χάριν δὲ καὶ κοινωνίαν, τὴν τοιαύτην θεραπείαν ἐκάλεσε᾽" δι ἀμφοτέρων διδάσκων ὡς τοῦ μεταδιδόντος τὸ κέρδος" κοινωνοὶ γὰρ τῶν θεραπευομένων οἱ θεραπεύοντες, ε', ς΄. « Καὶ οὐ καθὼς ἠλπίσαμεν, ἀλλ᾽ ἑαυτοὺς παρέδωκαν πρῶτον τῷ Κυρίῳ, καὶ ἡμῖν διὰ θελήματος Θεοῦ. Εἰς τὸ παρακαλέσαι ἡμᾶς Τίτον, ἵνα καθὼς προενήρξατο, οὕτω καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην. » Τὸ, οὐ καθὼς ἠλπίσαμεν, οὐ περὶ τῆς γνώμης λέγει, ἀλλὰ περὶ τοῦ πλήθους τῶν χρημάτων ᾿" ἀφορῶντες σμικρά τινα προσεδοκήσαμεν συλλογήσασθαι, ἀλλ᾽ ἐνίκησε τὴν πενίαν ἡ μεγαλοψυχία. Αἰτία δὲ τούτων ἡ περὶ τὸν Θεὸν ἀγάπη" ἑαυτοὺς γὰρ ἀνέθηκαν τῷ Θεῷ, καὶ ἡμῖν δὲ ὡσαύτως ὡς διακόνοις Θεοῦ, Ταύτην τοίνυν αὑτῶν τὴν σπουδὴν θεασάμενοι, παρεκαλέσαμεν Τίτον αὖθις δραμεῖν πρὸς ὑμᾶς, καὶ ἐπιθεῖναι τῇ προλαβούσῃ διδασκαλίᾳ τὸ πέρας. Οὕτως αὐτοὺς τοῖς τῶν Μακεδόνων διεγείρας ἐπαίνοις, ἄρχεται λοιπὸν τῆς ζ “Αλλ᾽ ὥσπερ ἐν παντὶ περισσεύετε πίστει, καὶ λόγῳ, καὶ γνώσει, καὶ πάσῃ σπουδῇ, καὶ τῇ ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι πε: ι σμάτων" ε Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὑτῷ Πνεύματι.» Ἐμαρτύρησε δὲ αὐτοῖς καὶ τὴν περὶ ἀλλήλους ἀγά" πην, διὰ τῆς εὐφημίας τὴν μεγαλοψυχίαν πραγ ᾶ-
b΄. «Hoti en pollę̄ dokimę̄ thlipseōs hē perisseia pēs charas autōn, kai hē kata bathos ptōcheia autōn eperisseusen eis ton plouton tēs haplotētos autōn. » Megiston autois enkōmion eplexen. En dysthymia gar autous edeixen euthymountas, kai en eschatę̄ penią philotimią ploutountas. Tois kymasi gar periklyzomenoi pantothen, hōs ex ouriōn pheromenoi. chairousi, kai autōn tōn anankaiōn spanizontes, epideig΄, d. «Hoti kata dynamin, martyrō, kai hyper dynamin authairetoi. Meta pollēs paraklēseōs deomenoi hēmōn tēn charin kai tēn koinōnian tēs diakonias tēs eis tous hagious. », Martyrō gar autois, hōs enikēsan tę̄ prothymią tēn dynamin, kai ton hēmōn tēs tōn hagiōn therapeias phrontisai. Charin de kai koinōnian, tēn toiautēn therapeian ekalese᾽" di amphoterōn didaskōn hōs tou metadidontos to kerdos" koinōnoi gar tōn therapeuomenōn hoi therapeuontes, e', s΄. « Kai ou kathōs ēlpisamen, all᾽ heautous paredōkan prōton tǭ Kyriǭ, kai hēmin dia thelēmatos Theou. Eis to parakalesai hēmas Titon, hina kathōs proenērxato, houtō kai epitelesę̄ eis hymas kai tēn charin tautēn. » To, ou kathōs ēlpisamen, ou peri tēs gnōmēs legei, alla peri tou plēthous tōn chrēmatōn ᾿" aphorōntes smikra tina prosedokēsamen syllogēsasthai, all᾽ enikēse tēn penian hē megalopsychia. Aitia de toutōn hē peri ton Theon agapē" heautous gar anethēkan tǭ Theǭ, kai hēmin de hōsautōs hōs diakonois Theou, Tautēn toinyn hautōn tēn spoudēn theasamenoi, parekalesamen Titon authis dramein pros hymas, kai epitheinai tę̄ prolabousę̄ didaskalią to peras. Houtōs autous tois tōn Makedonōn diegeiras epainois, archetai loipon tēs z “All᾽ hōsper en panti perisseuete pistei, kai logǭ, kai gnōsei, kai pasę̄ spoudę̄, kai tę̄ ex hymōn en hēmin agapę̄, hina kai en tautę̄ tę̄ chariti pe: i smatōn" e Hō men gar dia tou Pneumatos didotai logos sophias, allǭ de logos gnōseōs kata to auto Pneuma, heterǭ de pistis en tǭ hautǭ Pneumati.» Emartyrēse de autois kai tēn peri allēlous aga" pēn, dia tēs euphēmias tēn megalopsychian prag a-
“For in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their generosity.” He wove them the greatest encomium: for he showed them cheerful amid despondency, and rich in generosity amid extreme poverty. Buffeted by waves on every side, they rejoice as though carried by fair winds; and though lacking even necessities, they showed … “For according to their ability, I testify, and beyond their ability, of their own accord, begging us with much entreaty for the favor and the fellowship of the ministry to the saints.” I testify to them, he says, that they overcame their ability by their eagerness, and [urged] us to take care of the service of the saints. He called such service “favor” and “fellowship,” teaching by both words that the gain belongs to the one who gives; for those who serve are partners of those served. “And not as we had hoped, but they gave themselves first to the Lord and to us by the will of God, so that we urged Titus that, as he had begun, so he should also complete this grace among you.” By “not as we had hoped” he refers not to their intention but to the amount of money: [looking at their poverty,] we expected to collect some small sums, but their greatness of soul overcame their poverty. The cause of this was their love for God; for they dedicated themselves to God, and likewise to us as ministers of God. Seeing this eagerness of theirs, then, we urged Titus to hasten to you again and to put the finishing touch to the earlier teaching. Having thus roused them by the praises of the Macedonians, he now begins the … “But as you abound in everything, in faith, in speech, in knowledge, in all earnestness, and in your love for us, [see] that you abound in this grace also …” … of the gifts: “For to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith by the same Spirit.” He also testified to their love for one another, through praise [encouraging] generosity …
2 Cor 8:2 (quotation, high confidence) · 2 Cor 8:3–4 (quotation, high confidence) · 2 Cor 8:5–6 (quotation, high confidence) · 2 Cor 8:7 (quotation, high confidence) · 1 Cor 12:8–9 (quotation, high confidence)
Notes and citation
Summary: Theodoret praises the Macedonians' generosity in poverty as Paul's model for the Corinthians and explains the collection as a fellowship that profits the giver.
- This ref holds 2 Cor 8:2–7 (lemmas of 8:2, 8:3–4, 8:5–6 and 8:7). Words are lost in the OCR at several points (“…”), including the end of the lemma of 8:7 and the start of the comment on it; the section breaks off at the end. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. Quotation: 1 Cor 12:8–9.
Notes on the original text
- Digital text corrected (Latin column and footnotes read as Greek, inside a divided word; Latin column read as Greek; OCR accent; OCR slip; OCR slips; OCR κ read as χ): περιχλυζό- ᾿παδῖ, Γι ἢ δοοι 9 οπιηΐα πῇ Ὑοβίγα πὶ ΟὈΘ ᾽ α βι 18 {ἃχυΐ ἀοδὲ ἀοθυ 5. θεοὶ, δυς ἰδίας, Δο Ὀγίπιαπι αι επὶ Μασδἀοηυπιὶ 5: οἱ μοῦ ἀϊνϊηυην δι χ ]Παπὶ τινα ρϑυρεγίδ8 σογι πὴ ἃ ηάλνίε ἴῃ ἀϊν] 185 5 ρ οἰ απ). [π ἀἰι, εἰ ἰη ἰν:4. 75 ἐν ὩΒοδβὶ ἃ 1. ὁ. “δ ὑπέρ " " εἰς Β. Τ' σύν Β, 575 γνωρίζομεν οϑ᾽ ἀριμὶ Νοβίγαηι ἴῃ ργα!αῖ, 34. Ερίφίοἴας Ῥαὰ], 78 ἀδε)΄ροί αὐ:. δὰ πάντοθεν, → περικλυζόμενοι πάντοθεν,; καίρουσι, θη} πη ἀϊ 6 πὶ εκ. ὅ, 4. «ε θιυα βεουηάιϊηι νἱ το οἷα [115 τού 0, οἱ βρνὰ υἱγίυΐοιν νυ αι ποϑβίγδιῃ δι] γι Ομ πουἱ νοϊυπίλίο, δε ἀὰ ρεουπὶα πη} εἰ ἀϊη. Βαςρι εἴ θῃδϑ υογαιῖ, οἱ ποὺΐ5 ἰἰἰάον υἱ θεῖ οἰ 5115. πὶ ἢ 5 γοϑρὶτίτι ο..,),. εἰδ δἰδου τὶ 51 (ον. σι, α καὶ αὐτῶν → χαίρουσι, καὶ αὐτῶν; διόμενοι ἡμῶν τὴν χάρι» καὶ τὴν κοινωνίαν τῆς κονίας → δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας; ἐνίχησαν → ἐνίκησαν; χοινωγίαν", → κοινωνίαν,; θεραπευομένιωον → θεραπευομένων; ἡ μῖν διὰ θελέματος → ἡμῖν διὰ θελήματος; ἵν καθὼς προξνήρξατο → ἵνα καθὼς προενήρξατο; ἡ πίσαμεγ → ἠλπίσαμεν; προσεδοκὴσαμεν → προσεδοκήσαμεν; θεὸ ἀγάπη → Θεὸν ἀγάπη; αὖθι; δραμεῖν πρὸς ὑμᾶ;, → αὖθις δραμεῖν πρὸς ὑμᾶς,; προλαθούτῇ → προλαβούσῃ; Μαχ:-,. δόνων → Μακεδόνων; καὺ λόγῳ → καὶ λόγῳ; ὃὲ πίστις → δὲ πίστις.
Cite (SBL): Theodoret, Interp. 2 Cor. 8.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-2
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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.
8.8PG 82
η΄. «ε Οὐ κατ᾽ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων. » Ταῦτα δὲ ἔφην, οὐ κελεύων, ἀλλὰ συμβουλεύων, καὶ δοκίμους ἀποφῆναι βουλόμενος " διὰ δὴ τοῦτο καὶ τὴν Μακεδόνων ὑπέδειξα προθυμίαν. Εἶτα τὸ μέγιστον εἰσφέρει παράδειγμα. θ΄, « Γινώσκετε γὰρ τὴν χάριν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι᾽ ὑμᾶς ἐπτώχευσε πλούσιος ὧν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε. » ᾿Αποβλέψατε γὰρ εἰς τὸν τῶν ὅλων ποιητὴν καὶ Δεσπότην, τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, ὃς τῆς ἡμετέρας ἕνεκα σωτηρίας τὴν ἐσχάτην μετελήλυθε πενίαν, ἡμῖν τὸν ἐκ τῆς πενίας φυόμενον πραγματευόμενος πλοῦτον. (, τα’. ε« Καὶ γνώμην ἐν τούτῳ δίδωμι" τοῦτο γὰρ ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι. Νυνὶ δὲ καὶ τοῦ θέλειν, οὕτω καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν. » Ταῦτα δὲ λέγω τοῦ λυσιτελοῦντος ὑμῖν προμηθούμενος, καὶ τὴν ὑμετέραν προμαθὼν προθυμίαν" πάλαι γὰρ ταύτην ἡμῖν ἐγυμνώσατε. Χρὴ δὲ τοίνυν τῇ προθυμίᾳ καὶ τῶν πραγμάτων προστεθῆναι τὴν μαρτυρίαν. Διὰ γὰρ τοῦ θέλειν τὴν προθυμίαν δεδήλωκεν. Οὕτω γὰρ ἐν τοῖς ἑξῆς ἑρμηνεύει. ΄. «ε Εἰ γὰρ ἡ προθυμία πρόκειται, καθ᾽ ὃ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθ᾽ ὃ οὐκ ἔχει.» Τὴν μὲν γὰρ προθυμίαν τελείαν εἶναι προσήκει " τὰ δὲ προσφερόμενα τῇ δυνάμει μετρεῖν εἴωθεν ὁ τῶν ὅλων Θεός " οὐ γὰρ τὴν ποσότητα, ἀλλὰ τῆς γνώμης ὁρᾷ τὴν ποιότητα. ιγ΄-ιε΄. « Οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλίψις, ἀλλ᾽ ἐξ ἰσότητος, ἐν τῷ νῦν καιρῷ τὸ ὑμῶν 15 περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα " ἵνα γένηται καὶ τὸ ἐκείνων περίσσευμα εἰς τὸ ὑμῶν ὑστέρημα" ὅπως γένηται ἰσότης, καθὼς γέγραπται’ Ὁ τὸ πολὺ οὐκ ἐπλεόνασε, καὶ ὁ ὀλίγον οὐκ ἠλαττόνησε. ν Τὴν τελειότητα μὲν ὁ Δεσπότης ὁρίζεται τῇ παντελεῖ τῶν χρημάτων ὑπεροψίᾳ, καὶ τῇ αὐθαιρέτῳ πενίᾳ. Ἐδίδαξε δὲ ὅμως, ὡς καὶ δίχα τῆς τελειότητος δυνατὸν τυχεῖν τῆς αἰωνίου ζωῆς. Ἐρωτηθεὶς γὰρ ὑπὸ τοῦ νεανίσκου, « Τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; » οὐκ εὐθὺς αὐτῷ τὴν περὶ τελειότητος διδασκαλίαν προσήνεγκεν, ἀλλὰ τῶν ἄλλων ἀνέμνησεν ἐντολῶν. Ἐκείνου δὲ εἰρηκότος πάσας πεπληρωκέναι, τότε τὸν ἀφρόντιδα καὶ ἀκτήμονα βίον ἑλέσθαι προέτρεψε. Ταῦτα πεπαιδευμένος ὁ θεῖος ᾿Απόστολος, οὐ τὰ μεγάλα νομοθετεῖ, ἀλλὰ τῇ ἀσθενείᾳ τῆς γνώμης τοὺς νόμους μετρεῖ. Οὗ δὴ χάριν ἔφη, Οὐκ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλίψις" καὶ τῶν περιττῶν μεταδοῦναι προσέταξε, καὶ τὸ ἐντεῦθεν φυόμενον ὑπέδειξε κέρδος - Ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα. ᾿Αντίδοσις, φησὶν, ἀρίστη γενήσεται, καὶ τὰ ἐλάττονα διδόντες τὰ μείζονα λήψεσθε. Τῆς γὰρ ἀξιεπαίνου καρτερίας αὐτοῖς κοινωνήσετε. Μάλα δὲ εἰς καιρὸν καὶ τὴν μαρτυρίαν παρέθηκε. Καὶ γὰρ ἐπὶ τῆς τοῦ μάννα συλλογῆς τὴν ἰσότητα ταύτην ὁ Δεσπότης ὑπέδειξεν. Οὐδὲν γὰρ ὥνησεν ὁ τὸ πλέον συλλέξας" τὸ γὰρ μέτρον ὁ μεγα… ις΄, ιζ΄. « Χάρις δὲ τῷ Θεῷ, τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου, ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθε πρὸς ὑμᾶς. » Πάλιν τοῦ Τίτου τὴν περὶ αὐτοὺς ἀγάπην δεδήλωκεν, εὐπειθεστέρους αὐτοὺς περὶ τὰς ἐκείνου παραινέσεις κατασκευάζων. ιη΄, ιθ΄. ε Συνεπέμψαμεν δὲ μετ᾽ αὐτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν, Οὐ μόνον δὲ, ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν Ἐκκλησιῶν συνέκδημος ἡμῶν σὺν τῇ χάριτι ταύτῃ, τῇ διακονουμένῃ ὑφ᾽ ἡμῶν πρὸς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ἡμῶν. » Τὸν μακάριον Βαρνάβαν τὰ εἰρημένα χαρακτηρίζει. Αὐτὸς γὰρ καὶ ἐν ᾿Αντιοχείᾳ σὺν τῷ μακαρίῳ Παύλῳ τῆς χειροτονίας τετύχηκε, τοῦ θείου Πνεύματος εἰρηκότος" ε« Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ τὸν Σαῦλον, εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.» Καὶ ἐν Ἱεροσολύμοις ὕστερον σὺν αὐτῷ πρὸς τοὺς θείους ἀποστόλους ἐποιήσατο τὰς συνθήκας. « Πέτρος γὰρ, φησὶ, καὶ Ἰάκωβος, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοΐ τε καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, ἐκεῖνοι δὲ εἰς τὴν περιτομὴν " μόνον δὲ τῶν πτωχῶν ἵνα μνημονεύωμεν.» Τούτων ἐπὶ τοῦ παρόντος ἀνέμνησεν. Ἔφη γάρ’ Συνέκδημος ἡμῶν ἐχειροτονήθη σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, τουτέστι τῇ τῶν ἁγίων θεραπείᾳ. Εἶτα ἐπήγαγε᾽ « Πρὸς τὴν αὐτοῦ τοῦ Κυρίου δόξαν, καὶ προθυμίαν ἡμῶν. Αὐτὸς μὲν γὰρ ἐπὶ τούτοις ὑμνεῖται, ἡμεῖς δὲ τὴν οἰκείαν δείκνυμεν προθυμίαν. Λέγει δὲ καὶ τίνος χάριν τὸν τοσοῦτον ἀπέστειλεν ἄνδρα. κ΄. « Στελλόμενοι τοῦτο, μή τις ἡμᾶς μωμήσηται ἐν τῇ ἀδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, » Ὑφορώμεθα γὰρ μή τις τῶν συλλεγομένων χρημάτων τὸ πλῆθος θεώμενος ἕτερά τινα ὑπολάβῃ. Τούτου χάριν πολλοὺς καὶ θαυμασίους ἄνδρας εἰς τὴν τῆς διακονίας ταύτης κοινωνίαν λαμβάνω.
ē΄. «e Ou kat᾽ epitagēn legō, alla dia tēs heterōn spoudēs kai to tēs hymeteras agapēs gnēsion dokimazōn. » Tauta de ephēn, ou keleuōn, alla symbouleuōn, kai dokimous apophēnai boulomenos " dia dē touto kai tēn Makedonōn hypedeixa prothymian. Eita to megiston eispherei paradeigma. th΄, « Ginōskete gar tēn charin tou Kyriou hēmōn Iēsou Christou, hoti di᾽ hymas eptōcheuse plousios hōn, hina hymeis tę̄ ekeinou ptōcheią ploutēsēte. » ᾿Apoblepsate gar eis ton tōn holōn poiētēn kai Despotēn, ton monogenē tou Theou Huion, hos tēs hēmeteras heneka sōtērias tēn eschatēn metelēlythe penian, hēmin ton ek tēs penias phyomenon pragmateuomenos plouton. (, ta’. e« Kai gnōmēn en toutǭ didōmi" touto gar hymin sympherei, hoitines ou monon to poiēsai, alla kai to thelein proenērxasthe apo perysi. Nyni de kai tou thelein, houtō kai to epitelesai ek tou echein. » Tauta de legō tou lysitelountos hymin promēthoumenos, kai tēn hymeteran promathōn prothymian" palai gar tautēn hēmin egymnōsate. Chrē de toinyn tę̄ prothymią kai tōn pragmatōn prostethēnai tēn martyrian. Dia gar tou thelein tēn prothymian dedēlōken. Houtō gar en tois hexēs hermēneuei. ΄. «e Ei gar hē prothymia prokeitai, kath᾽ ho ean echę̄ euprosdektos, ou kath᾽ ho ouk echei.» Tēn men gar prothymian teleian einai prosēkei " ta de prospheromena tę̄ dynamei metrein eiōthen ho tōn holōn Theos " ou gar tēn posotēta, alla tēs gnōmēs horą tēn poiotēta. ig΄-ie΄. « Ou gar hina allois anesis, hymin de thlipsis, all᾽ ex isotētos, en tǭ nyn kairǭ to hymōn 15 perisseuma eis to ekeinōn hysterēma " hina genētai kai to ekeinōn perisseuma eis to hymōn hysterēma" hopōs genētai isotēs, kathōs gegraptai’ Ho to poly ouk epleonase, kai ho oligon ouk ēlattonēse. n Tēn teleiotēta men ho Despotēs horizetai tę̄ pantelei tōn chrēmatōn hyperopsią, kai tę̄ authairetǭ penią. Edidaxe de homōs, hōs kai dicha tēs teleiotētos dynaton tychein tēs aiōniou zōēs. Erōtētheis gar hypo tou neaniskou, « Ti poiēsas zōēn aiōnion klēronomēsō? » ouk euthys autǭ tēn peri teleiotētos didaskalian prosēnenken, alla tōn allōn anemnēsen entolōn. Ekeinou de eirēkotos pasas peplērōkenai, tote ton aphrontida kai aktēmona bion helesthai proetrepse. Tauta pepaideumenos ho theios ᾿Apostolos, ou ta megala nomothetei, alla tę̄ astheneią tēs gnōmēs tous nomous metrei. Hou dē charin ephē, Ouk hina allois anesis, hymin de thlipsis" kai tōn perittōn metadounai prosetaxe, kai to enteuthen phyomenon hypedeixe kerdos - Hina kai to ekeinōn perisseuma genētai eis to hymōn hysterēma. ᾿Antidosis, phēsin, aristē genēsetai, kai ta elattona didontes ta meizona lēpsesthe. Tēs gar axiepainou karterias autois koinōnēsete. Mala de eis kairon kai tēn martyrian parethēke. Kai gar epi tēs tou manna syllogēs tēn isotēta tautēn ho Despotēs hypedeixen. Ouden gar hōnēsen ho to pleon syllexas" to gar metron ho mega… is΄, iz΄. « Charis de tǭ Theǭ, tǭ didonti tēn autēn spoudēn hyper hymōn en tę̄ kardią Titou, hoti tēn men paraklēsin edexato, spoudaioteros de hyparchōn authairetos exēlthe pros hymas. » Palin tou Titou tēn peri autous agapēn dedēlōken, eupeithesterous autous peri tas ekeinou paraineseis kataskeuazōn. iē΄, ith΄. e Synepempsamen de met᾽ autou ton adelphon, hou ho epainos en tǭ euangeliǭ dia pasōn tōn Ekklēsiōn, Ou monon de, alla kai cheirotonētheis hypo tōn Ekklēsiōn synekdēmos hēmōn syn tę̄ chariti tautę̄, tę̄ diakonoumenę̄ hyph᾽ hēmōn pros tēn autou tou Kyriou doxan kai prothymian hēmōn. » Ton makarion Barnaban ta eirēmena charaktērizei. Autos gar kai en ᾿Antiocheią syn tǭ makariǭ Paulǭ tēs cheirotonias tetychēke, tou theiou Pneumatos eirēkotos" e« Aphorisate dē moi ton Barnaban kai ton Saulon, eis to ergon ho proskeklēmai autous.» Kai en Hierosolymois hysteron syn autǭ pros tous theious apostolous epoiēsato tas synthēkas. « Petros gar, phēsi, kai Iakōbos, kai Iōannēs, hoi dokountes styloi einai, dexias edōkan emoï te kai Barnabą koinōnias, hina hēmeis men eis ta ethnē, ekeinoi de eis tēn peritomēn " monon de tōn ptōchōn hina mnēmoneuōmen.» Toutōn epi tou parontos anemnēsen. Ephē gar’ Synekdēmos hēmōn echeirotonēthē syn tę̄ chariti tautę̄ tę̄ diakonoumenę̄ hyph᾽ hēmōn, toutesti tę̄ tōn hagiōn therapeią. Eita epēgage᾽ « Pros tēn autou tou Kyriou doxan, kai prothymian hēmōn. Autos men gar epi toutois hymneitai, hēmeis de tēn oikeian deiknymen prothymian. Legei de kai tinos charin ton tosouton apesteilen andra. k΄. « Stellomenoi touto, mē tis hēmas mōmēsētai en tę̄ adrotēti tautę̄ tę̄ diakonoumenę̄ hyph᾽ hēmōn, » Hyphorōmetha gar mē tis tōn syllegomenōn chrēmatōn to plēthos theōmenos hetera tina hypolabę̄. Toutou charin pollous kai thaumasious andras eis tēn tēs diakonias tautēs koinōnian lambanō.
“I do not say this as a command, but to test, by the earnestness of others, the genuineness of your love also.” I said this not commanding but counselling, and wishing to show you approved; that is why I pointed out the eagerness of the Macedonians. Then he brings in the greatest example. “For you know the grace of our Lord Jesus Christ, that for your sakes he became poor though he was rich, so that you by his poverty might become rich.” Look to the Maker and Master of the universe, the only-begotten Son of God, who for the sake of our salvation passed into the utmost poverty, procuring for us the wealth that springs from poverty. “And in this I give my opinion: for this is profitable for you, who began a year ago not only to do but also to desire. But now … of desiring, so also the completion out of what you have.” I say this providing for your advantage, and having learned beforehand of your eagerness; for you disclosed it to us long ago. To the eagerness, then, the testimony of deeds must also be added. By “to desire” he has indicated eagerness; for so he explains in what follows. “For if the eagerness is present, it is acceptable according to what one has, not according to what one does not have.” The eagerness ought to be complete; but the God of the universe is accustomed to measure what is offered by ability; for he looks not at the quantity but at the quality of the intention. “For [I do] not [mean] that others should have relief and you affliction, but [it is a matter] of equality: at the present time your abundance [goes] to their lack, so that their abundance also may come to your lack, that there may be equality; as it is written: He who [gathered] much did not have too much, and he who [gathered] little did not have too little.” The Master defines perfection by complete contempt for possessions and by voluntary poverty. Yet he taught that even without perfection it is possible to attain eternal life. For when he was asked by the young man, “What shall I do to inherit eternal life?”, he did not at once offer him the teaching about perfection, but reminded him of the other commandments; and when the young man said he had fulfilled them all, then he urged him to choose the life free of cares and possessions. Taught by this, the divine Apostle does not legislate great things, but measures his laws by the weakness of their intention. That is why he said, “Not that others should have relief and you affliction”; and he bade them share from their surplus, and pointed out the gain that springs from it: “So that their abundance also may come to your lack.” An excellent exchange, he says, will result, and by giving the lesser you will receive the greater; for you will share with them in their praiseworthy endurance. And very timely he also adduced the testimony; for in the gathering of the manna too the Master showed this equality. For the one who gathered more gained nothing; for the measure … “But thanks be to God, who put the same earnestness for you into the heart of Titus; for he accepted our appeal, but being more earnest he went out to you of his own accord.” Again he has made known Titus's love for them, making them readier to obey his exhortations. “And we have sent with him the brother whose praise in the gospel is throughout all the churches; and not only that, but he was also appointed by the churches as our travelling companion with this grace that is being administered by us for the glory of the Lord himself and [to show] our eagerness.” These words describe the blessed Barnabas. For he too received his appointment in Antioch together with the blessed Paul, when the divine Spirit said: “Set apart for me Barnabas and Saul for the work to which I have called them.” And later in Jerusalem, with him, he made the agreement with the divine apostles: “For Peter,” he says, “and James and John, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the Gentiles and they to the circumcision; only that we should remember the poor.” Of these things he reminded them on the present occasion. For he said: He was appointed our travelling companion with this grace administered by us, that is, the service of the saints. Then he added: “For the glory of the Lord himself and our eagerness.” For the Lord is praised for these things, and we show our own eagerness. He also says why he sent so great a man: “Taking care of this, that no one should blame us in this abundance that is being administered by us.” For we are on guard lest anyone, seeing the quantity of the money collected, should suspect something else. For this reason I take many admirable men into partnership in this service.
Textual problem in this passage: see the notes.
2 Cor 8:8 (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · 2 Cor 8:10–11 (quotation, high confidence) · 2 Cor 8:12 (quotation, high confidence) · 2 Cor 8:13–15 (quotation, high confidence) · Exod 16:18 (quotation, high confidence) · Matt 19:16–21 (allusion, high confidence) · 2 Cor 8:16–17 (quotation, high confidence) · 2 Cor 8:18–19 (quotation, high confidence) · Acts 13:2 (quotation, high confidence) · Gal 2:9–10 (quotation, high confidence) · 2 Cor 8:20 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's appeal for the collection by Christ's example and the principle of equality, and identifies the brother praised in the churches as Barnabas.
- This ref holds 2 Cor 8:8–20 (lemmas of 8:8, 8:9, 8:10–11, 8:12, 8:13–15, 8:16–17, 8:18–19 and 8:20). Words of the lemma of 8:11 are lost in the scan (“…”), as are words at the end of the comment on 8:15. Theodoret identifies the brother of 8:18 as Barnabas; the identification is his own. Quotations: Exod 16:18 (within 8:15); Matt 19:16 (the young man); Acts 13:2; Gal 2:9–10. Migne's Latin column and footnote numbers, read as Greek, are removed by logged corrections; “money” (χρημάτων) in the comment on 8:20 is restored from the duplicate copy of this page in the scan (staged as ref 9.8).
Notes on the original text
- Digital text corrected (Migne's Latin column and footnotes read as Greek; Migne's Latin column read as Greek; OCR accent; OCR numerals; OCR punctuation; OCR repeated letter; OCR slip; OCR slips; OCR slips in the lemma; OCR β read as δ; OCR β read as θ; OCR κ read as χ; divided word; OCR slips; divided word; marginal letter; divided word; marginal letter and Latin; footnote mark; OCR numeral; footnote number; footnote number; OCR κ read as χ; lines lost in the scan; OCR numerals; word lost in this copy, restored from the duplicate copy of the page (ref 9.8)): ζοχιμάζων → δοκιμάζων; ὃξ ἔφην → δὲ ἔφην; συμῦονλεύων → συμβουλεύων; προθυμία». Εἶτα → προθυμίαν. Εἶτα; ὑμᾶς 16 ἐπτώχευσε → ὑμᾶς ἐπτώχευσε; ὑμεῖς 7 τῇ ἐχείνου → ὑμεῖς τῇ ἐκείνου; ᾿Αποδλέψατε → ᾿Αποβλέψατε; ἦμε- Α οἱ τέρας → ἡμετέρας; κκαὶ τῶν → καὶ τῶν; δεδίλωχεν → δεδήλωκεν; ἡνπροθυμία → ἡ προθυμία; καῦ᾽ ὃ ἐὰν ἣν → καθ᾽ ὃ ἐὰν ἔχῃ; ἐγ’ -ε΄. ε Οὐ → ιγ΄-ιε΄. « Οὐ; περίσ σξυμα → περίσσευμα; εἰς τὸ ἐχείνων ὑστέρημα → εἰς τὸ ἐκείνων ὑστέρημα; ἐχεένων περίσσευμα → ἐκείνων περίσσευμα; τέντιται ἰσότης → γένηται ἰσότης; Ὃ τὸ πολὺ → Ὁ τὸ πολὺ; ὀλίγον 15 οὐκ → ὀλίγον οὐκ; κληρονομήσω: » → κληρονομήσω; »; ᾿Ἐκεΐνου → Ἐκείνου; ᾿Ακόστολος → ᾿Απόστολος; ἄλ- «1οιἰς → ἄλλοις; τέρηται εἰς → γένηται εἰς; Εἰ σϑηβι πὶ ἰῃ Ἰος ἀο : Ποὺ σα ]]ς οορ᾿βι18 ἃ Βάης Θπίηι πο} }5 [απ Φἰ ἡ ἰά οὐ οἱ ς “Ομ βοη τ, [εἴθ οἷο, δκ → ; μεί- Ὦ ζονα → μείζονα; χοινωνήσετε → κοινωνήσετε; παρέθηχε → παρέθηκε; ὁ μεγαις’, ιζ΄. ε« Χάρις → ὁ μεγα… ις΄, ιζ΄. « Χάρις; ἢ. [υἱέ εἱ ν πὶ ε. π. εἰ ὑ, ἵνα κ. τ, ε. π. γένηται ε, τ. ὁ. ὅστ, ΒΔ δ αὶ οἰ, ΠΊ ποβίεν δὰ Βοίῃ.. τὸ ὑκῶν περ. δ τεῦ τνν ᾿ “ὃ ὁλ. Β. ἡ ἐχω μι να (γἃδ γι, 4ι5 ἀπ᾽ ηἰϑι γα ἃ που ΐβ Ἀιἱ Ὠοπιϊηὶ αἰοεἴδη, εἱ οἱ ἀϊν! θυ, Οἱ ΠΖοῦππδϑ, 4] Υἱ θη! 6556 πη κὶς : ε Αἀ ᾿ροίυβ ἴῃ 8 Ρῥἰθι υἀϊπα, 415 μι γαῖαγΓ ἃ που ΐβ. » αοἶα νοϊυμηι5 οἱ αυῶ ἰη ποθ οὐ γα πὶ ἐπ ργίογο Ερίβίοία 5 δϑὶ ρο οἰ 8. 4 Δεῖ, χει, 9. τ αμυϊαί. πι, 9, 10. Α → ; Τίτον, ὅτι → Τίτου, ὅτι; αὖτοὺς περὶ τὰς ἐχείνου παραινέσεις χατατχευάζων → αὐτοὺς περὶ τὰς ἐκείνου παραινέσεις κατασκευάζων; Συν:πέμψαμεν → Συνεπέμψαμεν; δυνέχδημος ἡ μῶν → συνέκδημος ἡμῶν; προθυμίαν ἡ μῶν. ») → προθυμίαν ἡμῶν. »; Βαρνάθαν τὰ εἰρημένα χαραχτηρίξει → Βαρνάβαν τὰ εἰρημένα χαρακτηρίζει; Παύλῳ «ἧς χειροτονίας → Παύλῳ τῆς χειροτονίας; θείον Πνεύματος → θείου Πνεύματος; ᾿λφορίσατε δή μοι τὸν Βαρνάθαν καὶ τὸν Σχῦλον → Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ τὸν Σαῦλον; Ἰάχωδος → Ἰάκωβος; αρνάθδᾳ → Βαρνάβᾳ; μνημονεύωμεν 59.» → μνημονεύωμεν.»; Συγέχδημος ἡμῶν ἐχειροτογήθη → Συνέκδημος ἡμῶν ἐχειροτονήθη; διαχκογουμένῃ → διακονουμένῃ; ἀπέστειλεν "' ἄνδρα. χ', ςε Στελλόμενοι → ἀπέστειλεν ἄνδρα. κ΄. « Στελλόμενοι; συλλεγομένων τῶν τὸ πλῆθος → συλλεγομένων χρημάτων τὸ πλῆθος; τῆ; διακονίας → τῆς διακονίας; λαμθάνω → λαμβάνω.
Topics: Ethics
Cite (SBL): Theodoret, Interp. 2 Cor. 8.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-8
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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.
8.21PG 82
κα'. ε« Προνοούμενοι καλὰ οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. » Οὐκ ἀρκούμενοι γὰρ μόνῃ τῇ τοῦ Κυρίου μαρτυρίᾳ, ἀλλὰ καὶ τοὺς ἀνθρώπους βουλόμεθα ἀγαθά τε ἡμῖν συνειδέναι, καὶ τὴν ἐντεῦθεν ὠφέλειαν καρποῦσθαι. κβ' ε Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολλῷ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς. ν Ἐπήνεσε μὲν καὶ τοῦτον, οὐ δεδήλωκε δὲ ὅστις ἐστί φασὶν αὐτόν τινες εἶναι τὸν "Απολλὼ, ἐπειδὴ καὶ ὑπέσχετο πέμψειν αὐτὸν ἐν τῇ προτέρᾳ Ἐπιστολῇ. κγ'. ε Εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνεργὸς, εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι Ἐκκλησιῶν, δόξα Χριστοῦ. ν» Περὶ μὲν οὖν Τίτου τοῦτό φημι, ὅτι καὶ τοῦ κηρύγματός μοι γεγένηται κοινωνὸς, καὶ εἰς τὴν ὑμετέραν ὠφέλειάν ἔστι συνεργός" περὶ δὲ τῶν ἄλλων, ὅτι ἀδελφοὶ ἡμῶν, καὶ τῶν Ἐκκλησιῶν ἀπόστολοι, καὶ δόξα τοῦ Δεσπότου Χριστοῦ. Οἱ γὰρ ὁρῶντες αὐτῶν τὴν λαμπηδόνα τῆς ἀρετῆς, τὸν ὑπὸ τούτου κηρυττόμενον ἀνυμνοῦσι Θεόν. κδ΄. « Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, εἰς αὐτοὺς ἐνδείξασθε, εἰς πρόσωπον τῶν Ἐκκλησιῶν. ν» Πάντα τοίνυν τῆς ἀγάπης ὑμῶν τὸν πλοῦτον γυμνώσατε, καὶ τὰς ἐμὰς περὶ ὑμῶν εὐφημίας κυρώσατε : πάσας γὰρ τὰς Ἐκκλησίας διὰ τούτων τιμήσετε. α΄, β΄. « Περὶ μὲν γὰρ τῆς διακονίας τῆς εἰς τοὺς ἁγίους περισσόν μοί ἐστι τὸ γράφειν" ὑμῖν, Οἶδα γὰρ τὴν προθυμίαν ὑμῶν ἣν ὑπὲρ ὑμῶν καυχῶμαι Μακεδόσι, ὅτι ᾿Αχαῖα παρεσκεύασται ἀπὸ πέρυσιν.» Ἐκεῖνα περὶ τῶν τῇ χρείᾳ διακονουμένων διεξελθὼν, περιττὴν ἐκάλεσε τὴν περὶ τῆς φιλοτιμίας παραίνεσιν" οὐ περιττὴν ὄντως ὑπολαμβάνων, ἀλλὰ τῇ τοιαύτῃ τῶν λόγων μεθόδῳ πρὸς πλείω διεγείρων φιλοτιμίαν. Οὗ δὴ χάριν αὐτοῖς καὶ τὴν προθυμίαν μεμαρτύρηκε, καὶ ταύτην ἔφη τοῖς Μακεδόσι πάλαι δεδηλωκέναι, ὥστε καὶ ἐντεῦθεν ἐκείνους προθυμοτέρους γίνεσθαι. Τοῦτο γὰρ ἐπάγει " « Καὶ ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. » Ἄξιον δὲ θαυμᾶσαι τὸν θεῖον ᾿Απόστολον τὴν πνευματικὴν θεωροῦντας σοφίαν. διὰ μὲν γὰρ Κορινθίων τοὺς Μακεδόνας, διὰ δὲ Μακεδόνων τοὺς Κορινθίους ἐπὶ τὴν ἀγαθὴν ἐργα… γ΄, δ΄. « Ἔπεμψα δὲ τοὺς ἀδελφοὺς, ἵνα μὴ τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν κενωθῇ ἐν τῷ μέρει τούτῳ, ἀλλ᾽ ἵνα, καθὼς ἔλεγον, παρεσκευασμένοι ἦτε. Μὴ πως, ἐὰν ἔλθωσι σὺν ἐμοὶ Μακεδόνες, καὶ ἡμεῖς, ἵνα μὴ λέγωμεν ὑμεῖς, ἐν τῇ ὑποστάσει ταύτῃ τῆς καυχήσεως. » "Ἔδειξεν ἑαυτὸν ἀγωνιῶντα, καὶ τῶν ψευδῶν ἐγκωμίων ὑφορώμενον. τοὺς ἐλέγχους, ἵνα καὶ τῆς οἰκείας δόξης, καὶ τῆς τοῦ διδασκάλου φροντίζοντες, φιλότιμοι περὶ τὴν τῶν χρημάτων μετάδοσιν γένωνται.
ka'. e« Pronooumenoi kala ou monon enōpion Kyriou, alla kai enōpion anthrōpōn. » Ouk arkoumenoi gar monę̄ tę̄ tou Kyriou martyrią, alla kai tous anthrōpous boulometha agatha te hēmin syneidenai, kai tēn enteuthen ōpheleian karpousthai. kb' e Synepempsamen de autois ton adelphon hēmōn, hon edokimasamen en pollois pollakis spoudaion onta, nyni de pollǭ spoudaioteron pepoithēsei pollę̄ tę̄ eis hymas. n Epēnese men kai touton, ou dedēlōke de hostis esti phasin auton tines einai ton "Apollō, epeidē kai hypescheto pempsein auton en tę̄ proterą Epistolę̄. kg'. e Eite hyper Titou, koinōnos emos, kai eis hymas synergos, eite adelphoi hēmōn, apostoloi Ekklēsiōn, doxa Christou. n» Peri men oun Titou touto phēmi, hoti kai tou kērygmatos moi gegenētai koinōnos, kai eis tēn hymeteran ōpheleian esti synergos" peri de tōn allōn, hoti adelphoi hēmōn, kai tōn Ekklēsiōn apostoloi, kai doxa tou Despotou Christou. Hoi gar horōntes autōn tēn lampēdona tēs aretēs, ton hypo toutou kēryttomenon anymnousi Theon. kd΄. « Tēn oun endeixin tēs agapēs hymōn, kai hēmōn kauchēseōs hyper hymōn, eis autous endeixasthe, eis prosōpon tōn Ekklēsiōn. n» Panta toinyn tēs agapēs hymōn ton plouton gymnōsate, kai tas emas peri hymōn euphēmias kyrōsate : pasas gar tas Ekklēsias dia toutōn timēsete. a΄, b΄. « Peri men gar tēs diakonias tēs eis tous hagious perisson moi esti to graphein" hymin, Oida gar tēn prothymian hymōn hēn hyper hymōn kauchōmai Makedosi, hoti ᾿Achaia pareskeuastai apo perysin.» Ekeina peri tōn tę̄ chreią diakonoumenōn diexelthōn, perittēn ekalese tēn peri tēs philotimias parainesin" ou perittēn ontōs hypolambanōn, alla tę̄ toiautę̄ tōn logōn methodǭ pros pleiō diegeirōn philotimian. Hou dē charin autois kai tēn prothymian memartyrēke, kai tautēn ephē tois Makedosi palai dedēlōkenai, hōste kai enteuthen ekeinous prothymoterous ginesthai. Touto gar epagei " « Kai ho ex hymōn zēlos ērethise tous pleionas. » Axion de thaumasai ton theion ᾿Apostolon tēn pneumatikēn theōrountas sophian. dia men gar Korinthiōn tous Makedonas, dia de Makedonōn tous Korinthious epi tēn agathēn erga… g΄, d΄. « Epempsa de tous adelphous, hina mē to kauchēma hēmōn to hyper hymōn kenōthę̄ en tǭ merei toutǭ, all᾽ hina, kathōs elegon, pareskeuasmenoi ēte. Mē pōs, ean elthōsi syn emoi Makedones, kai hēmeis, hina mē legōmen hymeis, en tę̄ hypostasei tautę̄ tēs kauchēseōs. » "Edeixen heauton agōniōnta, kai tōn pseudōn enkōmiōn hyphorōmenon. tous elenchous, hina kai tēs oikeias doxēs, kai tēs tou didaskalou phrontizontes, philotimoi peri tēn tōn chrēmatōn metadosin genōntai.
“Taking thought for what is good not only before the Lord but also before men.” Not content with the Lord's testimony alone, we want men too to know of our good conduct and to reap the benefit from it. “And we have sent with them our brother, whom we have often tested in many things and found earnest, but now much more earnest because of his great confidence in you.” He praised this man too, but did not make known who he is; some say he is Apollos, since in the former letter he also promised to send him. “As for Titus, he is my partner and fellow worker for you; as for our brothers, they are apostles of the churches, the glory of Christ.” About Titus, then, I say this: that he has become my partner in the proclamation and is a fellow worker for your benefit; about the others, that they are our brothers, apostles of the churches, and the glory of Christ the Master. For those who see the brilliance of their virtue praise the God whom he proclaims. “Therefore show them, before the face of the churches, the proof of your love and of our boasting about you.” So lay bare all the wealth of your love, and confirm my praises of you; for through these men you will honor all the churches. “For concerning the ministry to the saints it is superfluous for me to write to you; for I know your eagerness, about which I boast of you to the Macedonians, that Achaia has been prepared since last year.” Having gone through those matters concerning the men who minister to the need, he called the exhortation to generosity superfluous; not that he really thought it superfluous, but by such a method of speech he was rousing them to greater generosity. That is why he bore witness to their eagerness also, and said he had long ago made it known to the Macedonians, so that from this too those might become more eager. For he adds: “And your zeal has stirred up the majority.” It is worth admiring the divine Apostle, as we observe his spiritual wisdom: through the Corinthians [he spurs] the Macedonians, and through the Macedonians the Corinthians, to the good work … “But I sent the brothers, so that our boasting about you might not be made empty in this respect, but that, as I said, you may be prepared; lest, if Macedonians come with me, we, not to say you, … in this confidence of boasting.” He showed himself anxious and wary of the refutation of false praises, so that, caring both for their own reputation and for their teacher's, they might be generous in sharing their money.
Textual problem in this passage: see the notes.
2 Cor 8:21 (quotation, high confidence) · 2 Cor 8:22 (quotation, high confidence) · 2 Cor 8:23 (quotation, high confidence) · 2 Cor 8:24 (quotation, high confidence) · 2 Cor 9:1–2 (quotation, high confidence) · 2 Cor 9:3–4 (quotation, high confidence) · 1 Cor 16:12 (allusion, medium confidence)
Notes and citation
Summary: Theodoret comments on the brothers sent with Titus, whom some identify with Apollos, and on Paul's method of spurring the Corinthians and Macedonians to generosity by each other's example.
- This ref holds 2 Cor 8:21–9:4 (lemmas of 8:21, 8:22, 8:23, 8:24, 9:1–2 and 9:3–4). Words are lost in the scan at the end of the comment on 9:2 and in the lemma of 9:4 (“…”: “and find you unprepared, be put to shame”). In the comment on 8:23 the Greek has “by him” (τούτου), perhaps for “by them”; rendered “whom he proclaims”. The promise to send Apollos alludes to 1 Cor 16:12. Migne's Latin column, read as Greek, is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek, inside the lemma; OCR accent; OCR numeral; OCR slip; OCR slips; OCR κ read as χ; divided word; OCR slip; divided word; OCR slips; lines lost in the scan; OCR numerals and slips; marginal letter): Προνηού μένοι χαλὰ → Προνοούμενοι καλὰ; ἀνθοώπους → ἀνθρώπους; ἐδοχιμάσαμεν → ἐδοκιμάσαμεν; ὄντα, Ὁ νυνὶ → ὄντα, νυνὶ; μοι μόνον δὲ τ, πτιν ἵνα μνημονεύωμεν τούτων, ἐπὶ τ. π᾿ ἀν., Ταπίνμι ἴθι 65 Ρομνη αὐ Οαϊδιαϑ ο386, δ᾽ ἐπέστειλα Ὦ, ὁμᾶς → ὑμᾶς; χοινωγὸς → κοινωνὸς; Ἐχχλητιῶν ἀπόστολον → Ἐκκλησιῶν ἀπόστολοι; χϑ. « → κδ΄. «; Ἐχχληδιῶν → Ἐκκλησιῶν; χυρώτατε → κυρώσατε; περισοόν → περισσόν; ὁὀμῖν → ὑμῖν; καυχῶμολ Μαχεδόδι͵ → καυχῶμαι Μακεδόσι,; ἀκὰ πέρυσιν → ἀπὸ πέρυσιν; χρεΐᾳ → χρείᾳ; φεριττὴν → περιττὴν; ὑπολαμόάνων → ὑπολαμβάνων; μεθόδιν → μεθόδῳ; κροθυμο- “ἔρους → προθυμοτέρους; πλείονος, » ΓΑξιον. → πλείονας. » Ἄξιον; «ὃν θεῖον → τὸν θεῖον; διὰ α δὲ Μακεδόνων → διὰ δὲ Μακεδόνων; ἐπὶ νὴν ἀγαθὴν. ἐργα- Υν δ. κι Ἔπεμψα ὃὲ → ἐπὶ τὴν ἀγαθὴν ἐργα… γ΄, δ΄. « Ἔπεμψα δὲ; μὴ "ἢ καύχημα → μὴ τὸ καύχημα; χενωθῇ → κενωθῇ; πούτῳ → τούτῳ; «ταύτῃ τῆς χαυχήσοως → ταύτῃ τῆς καυχήσεως; διδασκάλον → διδασκάλου; χρημά- “ὧν → χρημάτων.
Cite (SBL): Theodoret, Interp. 2 Cor. 8.21 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-21
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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 9
9.5PG 82
ε΄. « ᾿Αναγκαῖον δ᾽ οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς, ἵνα προέλθωσιν εἰς ὑμᾶς, καὶ ὑμῶν ταύτην ἑτοίμην εἶναι οὕτως, ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. » Οὐδαμοῦ φιλανθρωπίαν ὠνόμασε τὴν μετάδοσιν, ἀλλὰ χάριν, καὶ κοινωνίαν, καὶ εὐλογίαν. Μετ᾿ εὐφροσύνης δὲ ταύτην κελεύει γίνεσθαι. Τοῦτο γὰρ εἶπεν, ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. Ὁ γὰρ πλεονεκτούμενος ἀνιᾶται, ὁ δὲ φιλοτιμούμενος ἥδεται. Ἐπειδὴ δὲ τῇ ἐξουσίᾳ τῆς γνώμης τὸ τῆς μεταδόσεως ἐπίστευσε μέτρον, ἀναγκαίως καὶ περὶ τούτου παραινεῖ τὰ εἰκότα.
e΄. « ᾿Anankaion d᾽ oun hēgēsamēn parakalesai tous adelphous, hina proelthōsin eis hymas, kai hymōn tautēn hetoimēn einai houtōs, hōs eulogian, kai mē hōs pleonexian. » Oudamou philanthrōpian ōnomase tēn metadosin, alla charin, kai koinōnian, kai eulogian. Met᾿ euphrosynēs de tautēn keleuei ginesthai. Touto gar eipen, hōs eulogian, kai mē hōs pleonexian. Ho gar pleonektoumenos aniatai, ho de philotimoumenos hēdetai. Epeidē de tę̄ exousią tēs gnōmēs to tēs metadoseōs episteuse metron, anankaiōs kai peri toutou parainei ta eikota.
“So I thought it necessary to urge the brothers to go on ahead to you, and … that this of yours be ready in this way, as a blessing and not as extortion.” Nowhere did he call the sharing a kindness, but grace, and fellowship, and blessing. And he bids it be done with gladness; for this is what he meant by “as a blessing and not as extortion.” For the one who is taken advantage of is grieved, but the one who gives generously is glad. And since he entrusted the measure of the sharing to the free decision of their judgment, he necessarily gives fitting exhortation on this point too.
Textual problem in this passage: see the notes.
2 Cor 9:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul calls the collection a blessing, grace and fellowship, and wants it given gladly and in the measure each chooses.
- Lemma 2 Cor 9:5. Words of the lemma are lost in the scan (“…”: “arrange in advance the blessing you promised”). Migne's Latin column and apparatus, read as Greek, are removed by a logged correction. The same page appears again in the scan at the start of ref 10.5, where the duplicate is removed.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek; OCR slip; OCR slips; footnote mark): ᾿Δναγκαῖον → ᾿Αναγκαῖον; προέλθωσιν δ' εἰς → προέλθωσιν εἰς; Ἀλεονεξίαν → πλεονεξίαν; θὐδαμοῦ → Οὐδαμοῦ; δὴν μετάδοσιν → τὴν μετάδοσιν; πιλεονεξίαν → πλεονεξίαν; Ὃ γὰρ πλεονεχτούμενος → Ὁ γὰρ πλεονεκτούμενος; ἔδεται → ἥδεται; ἐξουσίχ τῆς γνώμῆς → ἐξουσίᾳ τῆς γνώμης; Α οἱ ἴῃ ἰὸς ἀΐεο, φυοά εἰ βιϑα! δι] οπ ἢ Β.1}}} δος 5 Γἀεγὶ!, οἱ 511 δὶ νϑϑίγδιν {}}Π{ΐθηὶ Δι ον : 46 4}}18 δι! 60}, οἱ νοδ πη 9} (ον 8109 δὰ υἱὲ, ἰπ πὶ. » Θοιονα τ 50} οἰ πὶ 88 6886, οἱ Πὲ απ ἀπ. Ὁ Ὑεκβ. ὅ. ε ῬΡΟΔΙ Βα πὶ θοποάϊοι! πο πὶ " τοῦγρ. Β. 5' ἀναγκαῖα Β, 5 προσέλθωσιν Β. Τία, φιοηΐδπι οχΠοτγίδι πο 3.3 Ἐ αυ οι γεαϑ. 18, 49. ε [δ ς οὶ, ἀσπίς οἱ Θυ πὴ Βυ5, οἱ 2Ζοῦπηθβ, 4] νἱἀ δ Γ 6556 ἰας νἱ 6118 ἡ} Ππε 08, ΘοΒαι6 δ γ Ὁ }}}}65 νίγοβ, δὰ 1.1} 05. ἡ] ηϊ- → .
Cite (SBL): Theodoret, Interp. 2 Cor. 9.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/9-5
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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.