# Interpretation of 2 Corinthians - Author: [Theodoret of Cyrus](https://sophiascriptura.com/fathers/authors/theodoret-of-cyrus/) - Latin title: *Interpretatio in epistulam ad II Corinthios* - Date: ca. 436-448 (approximate) - Source: J.-P. Migne, ed., Patrologia Graeca 82 (Paris) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J.-P. Migne, ed., Patrologia Graeca 82 (Paris, 1864) - Work page: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/ - Passages: 89 ## 2 Corinthians, preface - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-0 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret's introduction sets 2 Corinthians against the Jewish-Christian opponents who called Paul an apostate, outlines the letter, and explains why Titus is not named in the greeting. ### Greek text Πολλὴν μὲν ἐκ τῆς προτέρας Ἐπιστολῆς οἱ Κορίνθιοι ὄνησιν ἑκαρπώσαντο᾽ ηὔξησαν δὲ αὐτῶν τὴν Τί- πρῶτος μὲν Τιμόθεος, μετὰ δὲ τοῦτον ὁ Τίτος. ᾿Δμγὰρ πρὸς αὐτοὺς ἀπεστάλησαν. ᾿Αλλὰ πάλιν τινὲς τῶν ἐξ Ἰουδαίων πεπιστευκότων, τὴν νομικὴν τὴν ἀποστολικὴν διδασκαλίαν διέβαλλον, ἀποστάτην καὶ παράνομον τὸν θεσπέσιον Παῦλον ἀποκαλοῦντες, καὶ φυλάττειν ἅπασι τὸν νόμον παρεγγνῶντες " ταὐτὸ δὲ τοῦτο καὶ ἐν Κορίνθῳ δεδράκασι. Γράφει τοίνυν ὁ θεῖος ᾿Απόστολος, ἤδη τὴν Μακεδονίαν κατειληφὼς κατὰ τὴν ὑπόσχεσιν, καὶ πρῶτον μὲν ἀπολογίαν ὑφαίνει ὡς μηδέπω παραγενόμενος, οὐκ ἐπειδὴ τὴν ὑπόσχεσιν οὐκ ἐπέρανεν ' ὑπέσχετο γὰρ πρῶτον μὲν Μακεδόνας ὁρᾷν, μετὰ δὲ ταῦτα πρὸς αὐτοὺς παραγίνεσθαι" ἔφη δὲ οὕτως ἐν τῇ προτέρᾳ· « Ἐλεύσομαι παῖ Νὰ δὲ πρὸς ὑμᾶς, ὅταν Μακεδονίαν διέλθω " Μακεδονίαν πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ, ἧ ἵνα ὑμεῖς με προπέμψητε οὗ ἐὰν ν» Οὐ τοίνυν παρὰ τὰς ὑποσχέσεις τι ᾿Αλλ᾽ ἐν Ἐφέσῳ μελλήσας, τῆς βραδύτητος τὰς αἰτίας διδάσκει, ᾿Αξιοῖ δὲ φειδοῦς καὶ τὸν τὴν παρανομίαν ἐκείνην τολμήσαντα. Εἶτα συγκρίνει τὴν Παλαιὰν τῇ Καινῇ, οὐκ ἐκείνην ἀτιμάζων, ἀλλὰ ταύτην δεικνὺς ὑπερέχουσαν. Μετὰ ταῦτα τοὺς οἰκείους πόνους ἀναριθμεῖται οὐ φιλοτιμίας πάθει δουλεύων, ἀλλὰ τῶν ἐξαπατώντων διελέγχων τὸ ψεῦδος. Προτρέπει δὲ καὶ τῆς τῶν ἁγίων θεραπείας φροντίσαι, τῇ Μακεδόνων μνήμῃ παραθήγων εἰς φιλότιμον χορηγίαν. Τίθησι δὲ καὶ τὸν τῶν οἰκείων παθημάτων κατάλογον, τοῦτον εἶναι χαρακτῆρα διδάσκων τῶν κηρύκων τῆς ἀληθείας. Αὕτη μὲν οὖν τῆς Ἐπιστολῆς ἡ ὑπόθεσις τὸν δὲ νοῦν τῶν γεγραμμένων ἀκριβέστερον ἣ κατὰ μέρος ἑρμηνεία διδάξει. α΄, β΄. « Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόϑεος ὁ ἀδελφὸς, τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσι τοῖς οὖσιν ἐν ὅλῃ τῇ ᾿Αχαΐᾳ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. ν ᾿Αμφότεροι μὲν πρὸς αὐτοὺ: ἀπεστάλησαν, καὶ ὁ Τιμόθεος, καὶ ὁ Τίτος " ἀλλὰ τὸν μακάριον Τίτον οὐ συνέταξεν ἐν τοῖσδε τοῖς γράμμασιν, ἐπειδήπερ αὐτὸν ὥρισε τούτων γενέσθαι διάκονον - δι᾽ αὐτοῦ γὰρ τὴνδε πέπομφε τὴν Ἐπιστολήν. Ἐκκλησίαν δὲ αὐτοὺς ὀνομάζει Θεοῦ, εἰς ὁμόνοιαν πάλιν συνάπτων, καὶ τὸν Δεσπότην καὶ εὐεργέτην δεικνύς. Συνέταξε δὲ αὐτοῖς καὶ ἅπαντας τοὺς ἐν τῷ ἔθνει πεπιστευκότας, ἕν σῶμα πάντας ἀποφαίνων τοὺς τῆς σωτηρίας ἠξιωμένους. ### English translation (Claude) The Corinthians reaped much benefit from the former Epistle, and their [benefit] was increased, first by Timothy and after him by Titus; for both were sent to them. But again some of those who had believed from among the Jews, [preferring] the observance of the law, were slandering the apostolic teaching, calling the inspired Paul an apostate and a lawbreaker, and urging everyone to keep the law; and they did this same thing in Corinth too. So the divine Apostle writes, having already reached Macedonia in keeping with his promise. And first he weaves a defense, as one who has not yet arrived, not because he failed to fulfil his promise; for he had promised first to see the Macedonians and after that to come to them. For he spoke thus in the former [Epistle]: “I will come to you when I pass through Macedonia, for I am passing through Macedonia, and perhaps I will stay with you, so that you may send me on my way wherever I go.” So [he did] nothing contrary to his promises … but, having lingered in Ephesus, he teaches the reasons for his slowness. He also asks for leniency toward the one who dared that lawless act. Then he compares the Old [Covenant] with the New, not dishonoring the former but showing the latter to be superior. After this he counts up his own labors, not as a slave to the passion of ambition, but to expose the falsehood of the deceivers. He also urges them to take thought for the service of the saints, spurring them on to generous giving by recalling the Macedonians. And he sets out the catalogue of his own sufferings, teaching that this is the mark of the heralds of the truth. This, then, is the argument of the Epistle; the detailed interpretation will teach the sense of what is written more exactly. “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in the whole of Achaia: grace to you and peace from God our Father and the Lord Jesus Christ.” Both were sent to them, Timothy and Titus; but he did not join the blessed Titus with himself in this letter, since he had appointed him to be the servant of this business: for he sent this Epistle by him. He calls them the church of God, joining them again in concord and showing [God] to be Master and benefactor. And he joined with them all who had believed in that nation, showing that all who have been counted worthy of salvation are one body. ### Scripture references - 2 Cor 1:1: quotation, high confidence - 2 Cor 1:2: quotation, high confidence - 1 Cor 16:5–6: quotation, high confidence - 2 Cor 2:5–11: allusion, medium confidence - 2 Cor 3:6–11: allusion, medium confidence - 2 Cor 8:1–5: allusion, medium confidence - 2 Cor 11:23–29: allusion, medium confidence - Acts 19:1–10: allusion, low confidence ### Translation notes - This ref holds Theodoret's introduction (hypothesis) and his comment on 2 Cor 1:1–2. The scan's OCR mixes Migne's Latin column into the Greek; that debris is removed by logged corrections. A word is lost after “their” (supplied as “[benefit]”) and after “the observance of the law” (supplied as “[preferring]”); after “nothing contrary to his promises” some words are lost (“…”). The quotation is 1 Cor 16:5–6, garbled in the OCR and translated by sense. The opponents “from among the Jews” are Jewish believers who urged law-keeping, as Theodoret describes them; his account is translated as written. Allusions: the offender (2 Cor 2:5–11), Old and New Covenant (2 Cor 3), the Macedonians' giving (2 Cor 8:1–5), the catalogue of sufferings (2 Cor 11:23–29). Διάκονος here means the bearer of the letter, not the church office. ### Citation (SBL) Theodoret, Interp. 2 Cor. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/0). ## On 2 Cor 1:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret punctuates 2 Cor 1:3 so that God is called “our God” but “the Father of our Lord Jesus Christ,” as Christ himself distinguished. ### Greek text γ΄. « Εὐλογητὸς ' ὁ Θεός. ν. Ἐνταῦθα στικτέον, « Καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ν Ἡμῶν γὰρ" Θεὸς, τοῦ δὲ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἢ Πατήρ. Ταύτην τὴν διαίρεσιν καὶ ὁ Δεσπότης ἡμᾶς ἐδίδαξεν, καὶ ἐν τοῖς " ἱεροῖς Εὐαγγελίοις φη « Ἐξομολογοῦμαΐί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς » σαφῶς διδάσκων ὡς; αὐτοῦ μὲν ἔστι Πατὴρ, τῆς δὲ κτίσεως ποιητὴς καὶ Δεσπότῆς. « Ὃ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως. » ᾿Αντὶ τοῦ, ὁ τοὺς οἰκτιρμοὺς πηγάζων, καὶ τὸν ἔλεον ἀναβλύζων, καὶ πατρικοῖς οἰκτιρμοῖ; περὶ ἡμᾶς κεχρημένος. ### English translation (Claude) “Blessed be God.” Here one must put a stop; [then] “and Father of our Lord Jesus Christ.” For he is our God, but the Father of our Lord Jesus Christ. The Master too taught us this distinction, saying in the holy Gospels, “I confess to you, Father, Lord of heaven and earth,” clearly teaching that he is his Father, but the maker and Master of creation. “The Father of mercies and God of all comfort.” That is, the one who pours forth mercies like a spring, who gushes out mercy, and has treated us with a father's mercies. ### Scripture references - 2 Cor 1:3: quotation, high confidence - Matt 11:25: quotation, high confidence - Luke 10:21: quotation, medium confidence ### Translation notes - Theodoret's punctuation reads “Blessed be God” as a clause by itself, so that “God” relates to us and “Father” to Christ; the distinction is his, translated as written. Quotations: 2 Cor 1:3; Matt 11:25 (Luke 10:21). ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-3). ## On 2 Cor 1:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul names God's comfort before recounting his trials, since God measures consolation to suffering. ### Greek text δ. « Ὃ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἐμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάτῃ θλίψει, διὰ τῆς παρακλήσεως, ἧς παραχαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ. ν» Τοὺς συμβεβηκότας αὐτῷ διηγούμενος πειρασμοὺς, τὰ τῶν πειρασμῶν ἀλεξιφάρμακα πρότερα τέθεικε" καὶ δείκνυσι τὸν τῶν ὅλων Θεὸν ἱσομέτρους τοῖς πειρασμοῖς τὰς παραμυθέας προσφέροντα. Οὕτω καὶ ὁ μακάριος ἔφη Δαβίδ" ε Κατὰ τὸ πλῆθος τῶν ὀδυνῶν μοῦ ἐν τῇ καρδίᾳ μου αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν μον. » Συνήθως δὲ τῷ μετρίῳ κεχρημένος φρονήματι, οὐ δι᾽ ἑαυτὸν, ἀλλὰ διὰ τοὺς λαοὺς ἔφη τῆς ψυχα- ### English translation (Claude) “Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.” Recounting the trials that befell him, he has set down first the remedies for the trials, and he shows the God of all offering consolations equal in measure to the trials. So also the blessed David said: “According to the multitude of my pains in my heart, your comforts gladdened my soul.” And, using his customary modesty of mind, he said that [it was] not for his own sake but for the sake of the peoples [that he received] the consolation of the soul … ### Scripture references - 2 Cor 1:4: quotation, high confidence - Ps 94:19 (93:19 LXX): quotation, high confidence ### Translation notes - The comment breaks off at the end of the section in the scan's OCR (“…”). Quotations: 2 Cor 1:4; Ps 94:19 (LXX 93:19). ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-4). ## On 2 Cor 1:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul suffers and is comforted for the Corinthians' sake, and that the danger in Asia was so great that he despaired of life. ### Greek text ε΄. « Ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοὺ εἰς ἡμᾶ;, οὕτω διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. ν» Καὶ ἐπὶ τῶν παθημάτων, καὶ ἐπὶ τῆς παρακλήσεως τὸ, περισσεύει, τέθεικε, δεικνὺς κἀκείνων καὶ ταύτης τὸ μέγεθος. ς’, ζ. « Εἴτε δὲ θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας, τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων, ὧν καὶ ἡμεῖς πάσχομεν. Καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας " εἰδότες ὅτι ὥπτπερ κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς παρακλήσεως. ν» Ὑμῶν ἕνεκα τοῖς παντοδαποῖς περιπίπτομεν πειρασμοῖς" εἰ γὰρ προσφέρειν ὑμῖν τὸ σωτήριον οὐ μὴ βουλόμεθα κήρυγμα, οὐδεὶς ἂν ἡμῖν ἐπήνεγκε τὰ παθήματα. Ἐπειδὴ δὲ τῆς ὑμετέρας προμηθούμεθα σωτηρίας, παρὰ μὲν τῶν ἐναντίων τὴν τῶν σκυθρωπῶν μεθα προσβολὴν, παρὰ δὲ τοῦ Δεσπότου Θεοῦ τὴν ψυχαγωγίαν καρπούμεθα. Ὥστε καὶ τούτων κὰκείνων δι᾽ ὑμᾶς ἀπολαύομεν. Κοινωνεῖτε δὲ ἡμῖν ἀμφοτέρων, ἅτε δὴ τὰ καθ᾽ ἡμᾶς οἰκειούμενοι. τ΄. « Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῆς θλίψεως ἡμῶν τῆς γενομένης ἡμῖν ἐν τῇ Ἀσίᾳ, ὅτι καθ᾽ ὑπερβολὴν ἐβαρήθημεν ὑπὲρ δύναμιν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῇν. ν Διὰ πολλῶν ἐνέφηνε τοῦ κινδύνου τὸ μέγεθος. Καὶ γὰρ τὸ ἐβαρήθημεν, καὶ τὸ ὑπὲρ δύναμιν, καὶ τὸ καθ᾽ τοῦτο σημαίνει, καὶ πρὸς τούτοις, καὶ τὸ ἐξαπορηθῆναι καὶ τοῦ ζῇν. Λέγει δὲ τοῦτο, ὅτι τοσοῦτος ἣν ὃ κίνδυνος, ὥστε ἀπορήσαντας ἡμᾶς ἀπαγορεῦσαι καὶ τὸ ζῆν. Οἶμαι δὲ αὐτὸν τὴν κατὰ Δημήτριον τὸν ### English translation (Claude) “For as the sufferings of Christ abound to us, so through Christ our comfort also abounds.” He has put “abounds” both of the sufferings and of the comfort, showing the greatness both of the former and of the latter. “If we are afflicted, it is for your comfort and salvation, which is at work in the endurance of the same sufferings that we also suffer; and our hope for you is firm. If we are comforted, it is for your comfort and salvation, knowing that as you are partners in the sufferings, so also in the comfort.” It is for your sake that we fall into trials of every kind. For if we did not wish to bring you the saving proclamation, no one would have inflicted these sufferings on us. But since we take forethought for your salvation, from our opponents we [meet] the assault of grim things, while from God the Master we reap encouragement. So we have both the one and the other for your sake. And you share both with us, inasmuch as you make our affairs your own. “For we do not want you to be ignorant, brothers, of our affliction that befell us in Asia, that we were weighed down beyond measure, beyond our strength, so that we despaired even of living.” By many words he has shown the greatness of the danger. For “we were weighed down,” and “beyond strength,” and “beyond measure” signify this, and in addition “so that we despaired even of living.” He is saying that the danger was so great that we were at a loss and gave up even on living. And I think that he [means] the [uprising] against him under Demetrius the … ### Scripture references - 2 Cor 1:5: quotation, high confidence - 2 Cor 1:6–7: quotation, high confidence - 2 Cor 1:8: quotation, high confidence - Acts 19:23–41: allusion, medium confidence ### Translation notes - This ref holds 2 Cor 1:5–8 (the lemmas of 1:5, 1:6–7 and 1:8). Migne's Latin column and footnotes, read as Greek in the OCR, are removed by logged corrections. In “from our opponents we [meet]” the first part of the verb is lost. The comment breaks off at the end of the section (“…”): Theodoret is identifying the danger with the riot of Demetrius the silversmith at Ephesus (Acts 19:23–41). ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-5). ## On 2 Cor 1:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that God let Paul's danger go no further than the expectation of death, defends Paul's sincerity, and shows that his travel plans did not contradict his earlier promise. ### Greek text θ΄. ε«᾿Αλλ᾽ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαυτοῖς, ἀλλ᾽ ἐπὶ τῷ Θεῷ τῷ ἐγείραντι τοὺς νεκρούς. » ᾿Δλλὰ τὴν τῆς ἀπογνώσεω; ψῆφον οὐκ εἴασε πεῖραν λαβεῖν ὁ Δεσπότης" ἀλλὰ μέχρι τῆς ἡμετέρας ἔστισεν ὑπονοίας τοῦ θανάτου τὴν ἀπειλὴν, ἵνα μὴ ἡμῖν αὑτοῖς θαῤῥῶμεν, ἀλλὰ τὴν αὐτοῦ συμμαχίαν ἐπιζητῶμεν. Ἀπόκριμα δὲ θανάτου, τὴν τοῦ θανάτου ψῆφον ἐκάλεσε. Σφόδρα δὲ ἁρμοδίως τῆς τῶν νεκρῶ" ἀναστάσεως ἐμνημόνευσε, διδάσκων ὡς ἴσον ἦν τῷ τοὺς νεκροὺς ἐγεῖραι, τὸ τῶν μεγίστων ἐχεδων ἀπαλλάξαι κινδύνων. (. « Ὃς ἐκ τηλικούτων θανάτων ἐῤῥύσατο ἡμᾶς, καὶ ῥύεται. ν» Εἶτα ὡς ἔχων ἐχέγγυα τῶν ἐσομένων τὰ γεγενημένα, ἐπήγαγεν " « Εἰς ὅν ἠλπίκαμεν ὅτι καὶ ἔτι ῥύσεται. » Καὶ συνήθως μετριάζειν διδάσκων ἐπιφέρει" τα’, ε« Συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν. » Τούτον γὰρ γιγνομένου, πολλοὶ τὸν Θεὸν ὑμνήσουσιν ἐφ᾽ ἡμῖν, ὁρῶντες ἡμᾶ; διὰ κινδύνων ὁδεύοντας. καὶ τούτους διὰ τῆς θείας ῥοπῆς διαφεύγοντας. ιϑ’. « Ἡ γὰρ" καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν.» Ἡμῖν δὲ παῤῥησίαν ἡ τοῦ συνειδότος παρέχει μαρτυρία. Τί σαυτῷ σύνοιδας; « Ὅτι ἐν ἀπλότητι καὶ εἰλικρινείᾳ, οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ᾽ ἐν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ᾽ περισσοτέρως δὲ πρὸς ὑμᾶς.» Ἃ παρὰ τῆς θείας, φησὶν, ἐδιδάχθημεν χάριτος, ταῦτα γυμνὰ πᾶσι προσφέρομεν, οὐδὲν οἰκεῖον τούτοῖς ἀναμιγνύντες. Σοφίαν δὲ σαρκικὴν, οὐ τὴν εὐγλωττίαν ἐνταῦθα λέγει, ἀλλὰ τὴν πανουργίαν. Αἰνέττεται δὲ τοὺς ἁπατεῶνας ἐκείνους, ὡς τὸ κήρυγμα διαφθείραντας, καὶ τὰ αὐτοῖς δοκοῦντα χηιγ΄, ιδ΄. « Οὐ γὰρ ἄλλα γράφομεν ὑμῖν, ἀλλ᾽ ἣ ἃ ἀναγινώσκετε, ἣ καὶ ἐπιγινώσκετε. Ἐλπίζω δὲ ὅτι καὶ ἕως τέλους ἐπιγνώσεσθε, καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους. » Οὐ γὰρ, ὥς τινες ἡμᾶς διαβάλλειν ἐπιχειροῦσιν, ἕτερα μὲν φρονοῦμεν, ἕτερα δὲ κηρύττομεν. Καὶ μαρτυρεῖ τῶν πραγμάτων ἡ πεῖρα. Ἃ γὰρ παρὼν ὑμᾶς ἐδίδαξα, ταῦτα καὶ ἀπὼν ἐπιστέλλω, ταῦτα καὶ εἰς τὸν ἑξῆς ἅπαντα χρόνον κηρύξειν ἐλπίζω. Τὸ δὲ, ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, οὐκ ἁπλῶς προστέθεικεν, ἀλλὰ γύττων αὐτοὺς, ὡς μὴ παντελῶς ἀπωσαμένους τὰς κατ᾽ αὐτοῦ γεγενημένας διαβολάς. ε« "Ὅτι καύχημα ὑμῶν ἐσμεν καθάπερ καὶ ὑμεῖς ἡμῶν, ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ. » Πανταχοῦ τὸν τοῦ οἰκείου φρονήματος κανόνα διατηρεῖ. Καὶ ἐνταῦθα δὲ ἐν ἴσῃ τέθεικε τάξει ἑαυτὸν καὶ τοὺς μαθητάς, Ὁμοίως γὰρ ἔφη σεμνύνεσθαι καὶ αὐτοὺς ἐπ᾿ αὐτῷ, καὶ αὐτὸν ἐπ᾽ αὑτοῖς, ἐν τῇ τῆς Δεσποτικῆς ἐπιφανείας ἡμέρᾳ. ιε΄, τς΄. ε Καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην ἐλθεῖν πρὸς ὑμᾶς πρότερον, ἵνα δευτέραν χαρὰν σχῆτε. Καὶ δύ ὑμῶν διελθεῖν εἰ; Μακεδονίαν, καὶ πάλιν ἀπὸ Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς, καὶ ὑφ᾽ ὑμῶν" προπεμφθῆναι εἰς τὴν Ἰουδαίαν. » Τινὲς ᾠήθησαν ἐναντία ἑαυτῷ τὸν ᾿Απόστολον εἰρηκέναι, ἐπειδήπερ τῇ προτέρᾳ ὑπέσχετο πρώτους Μακεδόνας ὁρᾷν, εἶτα πρὸς αὑτοὺς παραγενέσθαι οὗ προσεσχηκότες ὡς ἐκεῖνα μὲν ὑπέσχετο, ἐνταῦθα δὲ τὴν οἷκείαν ἀπεκάλυψε γνώμην. Ἔφη γὰρ δτι, μὴν ἐλθεῖν πρὸς ὑμᾶς πρότερον, εἶτα δ᾽ ὑμῶν εἷς Μακεδονίαν διελθεῖν, καὶ πάλιν ἐκεῖθεν ἐλθεῖν πρὸς ὑμᾶς, ἵνα δευτέραν χαρὰν σχῆτε, τουτέστι, διπλῆν εὐφροσύνην, ὥστε δὶς ὑμᾶς δέξασθαί με. Ἀλλὰ τοῦτο μὲν ἐβουλόμην, αἰτίαι δέ τινες διεκώλυσαν᾽ ταύτας δὲ μετὰ βραχέα διδάσκει, διὰ πλειόνων τὴν ἀπολογίαν ποιούμενος. ### English translation (Claude) “But we ourselves had the sentence of death in ourselves, so that we might not trust in ourselves but in God who raises the dead.” But the Master did not allow the sentence of despair to come to the test; he stopped the threat of death at the point of our expectation, so that we might not take confidence in ourselves but seek his alliance. By “sentence of death” he meant the verdict of death. And very fittingly he mentioned the resurrection of the dead, teaching that to deliver from the greatest dangers was equal to raising the dead. “Who delivered us from such great deaths, and delivers us.” Then, holding what has happened as a pledge of what will be, he added: “On whom we have set our hope that he will deliver us yet again.” And, teaching modesty as usual, he adds: “While you also help together on our behalf by your prayer, so that thanks may be given by many persons on our behalf for the gift [granted] to us through many.” For when this happens, many will praise God on our account, seeing us travel through dangers and escape them by the divine help. “For our boast is this, the testimony of our conscience.” The testimony of our conscience gives us boldness. What are you conscious of in yourself? “That in simplicity and sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and more especially toward you.” What we were taught by divine grace, he says, this we offer to all unadorned, mixing nothing of our own into it. By “fleshly wisdom” he does not mean eloquence here but cunning. And he hints at those deceivers, as having corrupted the proclamation and [preached] their own opinions … “For we write you nothing other than what you read and also acknowledge; and I hope that you will acknowledge it to the end, as you also acknowledged us in part.” For we do not, as some try to slander us, think one thing and preach another. And the experience of the facts bears witness: what I taught you when present, this I also send by letter when absent, and this I hope to proclaim for all time to come. He has not added “you acknowledged us in part” idly, but to prick them, as not having wholly rejected the slanders made against him. “That we are your boast, just as you are ours, in the day of our Lord Jesus.” Everywhere he keeps the rule of his own [modest] mind. Here too he has set himself and the disciples in equal rank: for he said that they likewise take pride in him and he in them, in the day of the Master's appearing. “And in this confidence I wanted to come to you first, so that you might have a second joy; and to pass through you into Macedonia, and again from Macedonia to come to you, and be sent on by you to Judea.” Some thought that the Apostle had contradicted himself, since in the former [letter] he promised first to see the Macedonians and then to come to them; they did not notice that there he made a promise, but here he revealed his own intention. For he said, [I wanted] to come to you first, then to pass through you into Macedonia, and again from there to come to you, “so that you might have a second joy,” that is, a double gladness, by receiving me twice. But this I wanted; certain causes prevented it. These he teaches shortly afterwards, making his defense at greater length. ### Scripture references - 2 Cor 1:9–10: quotation, high confidence - 2 Cor 1:11: quotation, high confidence - 2 Cor 1:12: quotation, high confidence - 2 Cor 1:13–14: quotation, high confidence - 2 Cor 1:15–16: quotation, high confidence - 1 Cor 16:5: allusion, medium confidence ### Translation notes - This ref holds 2 Cor 1:9–16 (lemmas of 1:9, 1:10, 1:11, 1:12, 1:13–14, 1:14b and 1:15–16). After “their own opinions” a word or two are lost at the turn to the next numeral (“…”). Quotations: 2 Cor 1:9–16. The former promise is 1 Cor 16:5. ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-9). ## On 2 Cor 1:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul denies both fickleness and acting from fleshly desire, and that a self-controlled person drops even a good plan that will not profit others. ### Greek text ιζ΄. « Τοῦτο οὖν βουλευόμενος, μήτ' ἄρα ἐλαφρίᾳ μαι, ἵνα ἧ παρ᾽ ἐμοὶ τὸ Ναὶ, ναὶ, καὶ τὸ Οὗ, οὔ; » Δύο τέθεικεν ἐναντία, ὧν τὸ μὲν πρότερόν ἔστι τοῦτο οὔτε κοῦφός εἶμι, οὔτε ὀξυῤῥόπους ἔχω τὰς τῆς γνώμης μεταβολὰς, ὥστε νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο αἱρεῖσθαι. Τὸ δὲ δεύτερον τοῦτο’ Οὔτε μὴν πάθει δουλεύω, ἵνα ἐκ παντὸς τρόπου τὴν ἐπιθυμίαν πληρώσω. Τοῦτο γὰρ λέγει, ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ἢ παρ᾽ ἐμοὶ τὸ Ναὶ, ναὶ, καὶ τὸ Οὗ, οὔ; Ὃ γὰρ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἑπόμενος, ὑπὸ τῶν οἰκείων σύρεται λογισμῶν, κἂν λίαν τὸ ἄτοπον ἔχωσιν " ὁ δὲ σωφρόνως βουλευόμενος, κἂν ἀγαθόν τι βουλεύηται, συνήδει δὲ τοῦτο μὴ συνοίσειν μέλλον ἑτέροις, οὐκ ἐπιτίθησι τῇ βουλῇ τὸ πέρας. Ὅτι δὲ ἅπερ ὑμῖν συνορωμεν λυσιτελοῦντα, προθύμως προσφέρομεν οὐδὲν ἐνδοιάζοντες, τὸ κήρυγμα μαρτυρεῖ. Πολλάκις γὰρ ὑμῖν τοῦτο προσενεγκόντες οὐκ ἐνηλλάξαμεν ἡμῶν τοὺς λόγους. Τοῦτο γὰρ ἐπήγαγε" ### English translation (Claude) “In planning this, then, did I act with fickleness …, so that with me there is Yes, yes and No, no?” He has set down two contraries [which he denies]. The first is this: I am neither light-minded nor given to quick changes of opinion, so as to choose now this, now that. The second is this: nor am I a slave to passion, so as to fulfil my desire by any means. For this is what he says: “Or what I plan, do I plan according to the flesh, so that with me there is Yes, yes and No, no?” For the one who follows the desires of the flesh is dragged along by his own reasonings, even if they are quite unreasonable; but the one who plans with self-control, even if he plans something good, if he perceives that it is not going to profit others, does not carry his plan to its end. And that we readily offer whatever we see to be profitable for you, without any hesitation, the proclamation bears witness: for though we have brought it to you many times, we have not changed our words. For this he added: ### Scripture references - 2 Cor 1:17: quotation, high confidence ### Translation notes - The OCR has lost words of the lemma (2 Cor 1:17: “did I use fickleness? Or what I plan, do I plan according to the flesh”), marked “…”; the second half is quoted in the comment. Migne's Latin column and a marginal reference (Acts 16:19; 15:14 in the Latin notes), read as Greek, are removed by logged corrections. The last sentence introduces the lemma of the next section (2 Cor 1:18). ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-17). ## On 2 Cor 1:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-1-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul's preaching of Christ never wavered, that the Amen joins the people to the priest's thanksgiving, and that Paul delayed his visit to spare the Corinthians, not to lord it over them. ### Greek text ιη΄. ε« Πιστὸς δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο Ναὶ καὶ Οὔ.» Τοῦτο πρὸς τὸ, Μὴ τῇ ἐλαφρίᾳ ἐχρησάμην; τέθεικεν, αὐτοὺς καλῶν εἰς μαρτυρίαν, ὡς ἀναμφίβολον αὐτοῖς ἀεὶ τὸ κήρυγμα προσενήνοχεν, ἀεὶ τὰ αὐτὰ διδάξας, καὶ ἐνιθ΄, « Ὁ γὰρ τοῦ Θεοῦ Υἱὸς Ἰησοῦς Χριστὸς, ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθεὶς, δι᾽ ἐμοῦ καὶ Σιλουανοῦ, καὶ Τιμοθέου, οὐκ ἐγένετο Ναὶ καὶ Οὗ " ἀλλὰ Ναὶ ἐν αὐτῷ γέγονεν. » ᾿Αντὶ τοῦ κηρύγματος αὐτὸν τὸν κηρυττόμενον τέθεικε. Λέγει δὲ, ὅτι Ὁ περὶ τοῦ Υἱοῦ τοῦ Θεοῦ λόγος, ὅν ἐκηρύξαμεν ἐγὼ καὶ Σιλουανὸς, καὶ Τιμόθεος, οὐδὲ μίαν ἔσχε διχόνοιαν, οὐδὲ ποτὲ μὲν ταῦτα, ποτὲ δὲ ἕτερα ἐκηρύξαμεν, ἀλλὰ τὴν αὐτὴν ὑμῖν ἀεὶ διδασκαλίαν προσενηνόχαμεν. Σιλουανὸν δὲ ἡγοῦμαι τὸν Σίλαν καλεῖσθαι" αὐτὸς γὰρ αὐτῷ καὶ ἐν Φιλίπποις ἐκοινώνησε τῶν δεσμῶν. Αὐτὸν καὶ ἐν Βεῤῥοίᾳ τῆς Μακεδονίας καταλιπὼν, τὰς ᾿Αθήνας κατέλαβεν. Οὗτος εἰς τὴν Κόρινθον σὺν τῷ Τιμοθέῳ παραγενόμενος πρὸς αὐτὸν. συνεργὸς ἐγένετο τοῦ κηρύγματος. Εὑρίσκομεν δὲ καὶ ἄλλων ὀνομάτων ἐναλλαγάς " καὶ γὰρ τὴν Πρίσεν. χ'. ε« Ὅσαι γὰρ ἐπαγγελίαι τοῦ Θεοῦ, ἐν αὐτῷ τὸ Ναὶ, καὶ ἐν αὐτῷ τὸ ᾿Αμὴν" τῷ Θεῷ πρὸς δόξαν δι᾽ ἡμῶν. » Πολλαὶ τοῦ Θεοῦ αἱ ἐπαγγελίαι " νεκρῶν ἀνάστασις, σώματος ἀφθαρσία, ζωὴ ἀτελεύτητος, οὐρανῶν βασιλεία. ᾿Αλλὰ ταῦτα ὁ τῶν ὅλων θεὸς διὰ τοῦ μονογενοῦς Υἱοῦ κεχορήγηκεν. Οὗ δὴ χάριν, καὶ δι᾿ αὐτοῦ τὸν τῆς εὐχαριστίας αὐτῷ προσφέρομεν ὕμνον. Τὸ δὲ ᾿Αμὴν ἐνταῦθα οὐκ ἁπλῶς προστέθεικεν" ἀλλὰ διδάσκων ὡς οὐ μόνος ὁ προσευχόμενος ἱερεὺς προσφέρει τὸν ὕμνον, ἀλλὰ καὶ ὁ τὸ ᾿Αμὴν ἐπιλέγων κοινωνεῖ τῆς προσφερομένης δοξολογίας. ᾿ χα', χϑ', « Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν, καὶ χρίσας ἡμᾶς, θεός. Ὁ καὶ σφραγισάμενος Ὁ ἡμᾶς, καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν. ν» Ὁ Θεὸς δὲ τούτων αἴτιος τῶν ἀγαθῶν - αὐτὸς γὰρ καὶ ἡμῖν βεβαίαν περὶ τὸν Χριστὸν ἐδωρήσατο πίστιν - αὐτὸς ἡμᾶς ἔχρισε, καὶ τῆς τοῦ παναγίου Πνεύματος σφραγῖδος ἠξίωσεν, οἷόν τινὰ ἀῤῥαβῶνα τῶν μελλόντων ἀγαθῶν δωρησάμενος· … δὼν μικρόν τι μέρος ἐστὶ τοῦ παντός. Εἶτα διδάσκει σαφέστερον, τί δήποτε προτέρους μὲν αὐτοὺς ἰδεῖν ἐβουλήθη, μετὰ Μακεδόνας δὲ παραγενήσεσθαι πρὸς χύ΄. « Ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχὴν, ὅτι φειδόμενος ὑμῶν οὐκ ἔτι ἦλθον εἰς Κόρινθον. ν» Πεῖσαι βουληθεὶς ὁ θεῖος Ἀπόστολος; ὡς ἀληθῆ τὰ λεγόμενα, τὸν τῶν ἐννοιῶν ἐπόπτην εἰς μαρτυρίαν ἐκάλεσεν. Εἶτα κολάζει τὸ τραχὺ τῶν εἰρημένων σκληρὸν γὰρ ἦν, καὶ ἀπειλῆς γέμον, ὅτι φειδόμενος αὐτῶν τὴν πρὸς αὐτοὺς ὁδὸν ἀνεβάλλετο, καΐί φησι" « Οὐκ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν. » Τοῦτο δὲ ὡς ὑφορμοῦν τέθεικεν. Ἐπειδὴ γὰρ εἰκὸς ἦν τινας εἰπεῖν Τί οὖν; τούτου χάριν ἐπιστεύσαμεν, ἵνα δουλεύειν δεξώμεθα, καὶ δεσποτικῶς παρὰ σοῦ παιδευώμεθα; ἀναγκαίως ἐπήγαγεν, ὅτι Ταῦτα οὐκ ὡς δεσπόζων ὑμῶν εἴρηκα, ἀλλ᾽ ὡς τῆς πνευματικῆς ὑμῶν συνεργὸς εὐφροσύνης. « Τῇ « ἝἜχρινα δὲ ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν. » Κατὰ τὴν συνθήκην λείπει τὸ μὲν, ἵνα ἧ, Τὴ μὲν γὰρ πίστει ἑστήκατε. Λέγει δὲ τοῦτο Τῆς μὲν πίστεως ἕνεκεν οὐδαμῶς ὑμῖν ἐπιμέμφομαι, τὴν γὰρ ταύτης ὑγείαν περίκεισθε" ἕτερα δέ τινα παρ' ὑμῶν πλημμελεῖται, ἅ τινος διορθώσεως δεῖται. Οὐκ ἐδοκίμασα δὲ πρὸς ὑμᾶς ἀφικνούμενος λυπῆσαι τοὺς ἁμαρτάνοντας. Τὸ δὲ πάλιν, τῇ παρουσίᾳ, οὐ τῇ λύπῃ συνέζευκται. β΄. « Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ἐστιν ὁ εὑφραΐίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; » Τί γάρ με οὕτως εὐφραίνει, ὡς τῶν ἐγκαλουμένων ἡ αἴσθησις; Τεκμηριοῖ γὰρ αὐτὴ τὴν ἐκ τῶν ἐγκλημάτῶν ἐγγινομένην ὠφέλειαν. ### English translation (Claude) “But God is faithful, that our word to you was not Yes and No.” He has set this against “Did I then use fickleness?”, calling them to witness that he has always brought them the proclamation free of ambiguity and has always taught the same things, and … “For the Son of God, Jesus Christ, who was proclaimed among you by us, by me and Silvanus and Timothy, was not Yes and No, but in him it has become Yes.” In place of the proclamation he has set the one proclaimed. He is saying that the word about the Son of God which I and Silvanus and Timothy proclaimed had not a single discord; we did not proclaim these things at one time and other things at another, but have always brought you the same teaching. I think that Silas is the one called Silvanus: for he shared his bonds in Philippi too. He left him in Beroea of Macedonia and went on to Athens; Silas came to him at Corinth together with Timothy and became a fellow worker in the proclamation. We also find changes of other names: for Prisc[a] … “For as many as are the promises of God, in him is the Yes, and in him the Amen, to the glory of God through us.” Many are God's promises: the resurrection of the dead, the incorruption of the body, endless life, the kingdom of heaven. But the God of all has supplied these through the only-begotten Son. For this reason we also offer him the hymn of thanksgiving through him. And he has not added the “Amen” here idly, but to teach that it is not only the priest who prays who offers the hymn, but the one who adds the “Amen” also shares in the doxology that is offered. “Now the one who establishes us with you in Christ and has anointed us is God, who has also sealed us and given the pledge of the Spirit in our hearts.” God is the cause of these goods: for it is he who gave us firm faith in Christ; he anointed us and counted us worthy of the seal of the all-holy Spirit, granting it as a kind of pledge of the good things to come; and [a pledge] is a small part of the whole. Then he teaches more clearly why he had wanted to see them first, and to come to them after the Macedonians … “But I call God as witness upon my soul that it was to spare you that I did not come again to Corinth.” Wishing to persuade them that what he says is true, the divine Apostle called the overseer of thoughts to witness. Then he tempers the harshness of what he had said, for it was severe and full of threat, that it was to spare them that he put off his journey to them; and he says: “Not that we lord it over your faith, but we are fellow workers of your joy.” He has set this down as a precaution. For since it was likely that some would say, “What then? Did we believe for this, to accept slavery and to be disciplined by you as by a master?”, he had to add: I have not said these things as lording it over you, but as a fellow worker of your spiritual gladness. “For in faith …” “But I decided this for myself, not to come to you again in sorrow.” In the construction a “for” is lacking, so that it would read “For in faith you stand.” He is saying this: on the score of faith I do not blame you at all, for you are clothed in its health; but some other things are done wrongly among you, which need some correction, and I did not think it right to come to you and grieve those who sin. The word “again” is joined to the coming, not to the sorrow. “For if I grieve you, who is there to make me glad but the one who is grieved by me?” For what gladdens me so much as their awareness of what they are charged with? For that is proof of the benefit that comes from the charges. ### Scripture references - 2 Cor 1:18–20: quotation, high confidence - 2 Cor 1:21–22: quotation, high confidence - 2 Cor 1:23–24: quotation, high confidence - 2 Cor 2:1–2: quotation, high confidence - Acts 16:19–25: allusion, medium confidence - Acts 17:14–15: allusion, medium confidence - Acts 18:5: allusion, medium confidence - Rom 16:3: allusion, low confidence - 1 Cor 14:16: echo, low confidence ### Translation notes - This ref holds 2 Cor 1:18–2:2 (lemmas of 1:18, 1:19, 1:20, 1:21–22, 1:23, 1:24, 2:1 and 2:2). Words are lost at several turns to a new verse numeral (“…”): after “taught the same things,” after “Prisc[a]” (Theodoret is noting that Prisca is also called Priscilla), and after “after the Macedonians.” Of the lemma of 1:24b only “For in faith” survives; the comment supplies the rest. Theodoret's note on “μέν” (here rendered “for”) concerns the Greek construction. Migne's Latin column and footnotes (variant readings of 1:19–20), read as Greek, are removed by logged corrections. Silas: Acts 16:19–25; 17:14–15; 18:5. Prisca/Priscilla: Rom 16:3; Acts 18:2. On the Amen as the people's share in the prayer, compare 1 Cor 14:16. ### Citation (SBL) Theodoret, Interp. 2 Cor. 1.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/1-18). ## On 2 Cor 2:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-2-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul wrote before coming so that the correction would be made and his visit could be a joy. ### Greek text Υ. « Καὶ ἔγραψα " ὑμῖν τοῦτο αὐτὸ, ἵνα μὴ ἐλθὼν λύπην ἔχω ἀφ᾽ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς, ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. » Τούτου χάριν προὔλαβε τὴν παρουσίαν τὰ γράμματα, ἵνα δι᾽ ἐκείνων ἡ θεραπεία γενομένη, ἐμοὶ προξενήσῃ τὴν εὐφροσύνην. Ταύτης δὲ μεταλαγχάνετε καὶ ὑμεῖς, οἰκεῖα κρίνοντες τὰ ἡμέτερα. ### English translation (Claude) “And I wrote you this very thing, so that when I came I might not have sorrow from those from whom I ought to rejoice, being confident about all of you that my joy is the joy of all of you.” For this reason the letter came before my visit, so that the healing done through it might procure gladness for me. And you too share in that gladness, judging our affairs to be your own. ### Scripture references - 2 Cor 2:3: quotation, high confidence ### Translation notes - Quotation: 2 Cor 2:3. ### Citation (SBL) Theodoret, Interp. 2 Cor. 2.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/2-3). ## On 2 Cor 2:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-2-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul wrote severely out of love, and now asks that the punished offender be forgiven lest he despair and fall away. ### Greek text δ΄. ε Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐκ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. » Σφοδρότερον αὑτῶν ἐν τοῖς προτέροις καθήψατο γράμμασι. Διδάσκει τοίνυν, ὡς οὐκ ἀπλῶς λυπῆσαι βουλόμενος ἐκεῖνα γέγραφεν, ἀλλὰ τῆν τῶν πεπλημμεληκότων ἰατρείαν πραγματευόμενος, δι᾽ οὓς καὶ πλείστην ὀδύνην ἐδέξατο, καὶ θαῤἐὼν ἐπέστειλεν, ἣν ἔχει περὶ αὐτοὺς μηνύων διάθεσιν. Εἶτα γυμνοῖ καὶ τὴν τῆς λύπης αἰτίαν. ε΄, « Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλ᾽ ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς.» Μεῖζόν τι εἰπεῖν ἐβουλήθη, καὶ δεῖξαι πᾶν τὸ σῶμα τῆς Ἐκκλησίας κοινωνῆσαν τῆς λύπης " ἀλλὰ τοὺς ἄλλους καταλιπὼν, αὑτῶν ἐμνημόνευσε μόνων. Τοῦτο γὰρ δηλοῖ τὸ, ἀπὸ μέρους. καὶ, ἵνα μὴ ἐπιβαρῶ. Εἶτα τὴν πατρικὴν φιλοστοργίαν γυμνοῖ. ς΄, ζ΄, ε Ἰκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων· ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος, » Ἔδειξε μὲν καὶ τὴν τῆς μεταμελείας ἐπίτασιν, τὴν περισσοτέραν λύπην εἰπών, Χάριν δὲ ὅμως ὀνομάζει τὴν ἄφεσιν, μείζονα τῆς μεταμελείας τὴν ἁμαρτίαν δεικνύς. Δεδήλωκε δὲ καὶ τὴν τῶν Κορινθίων σπουδήν. Ἱκανὸν γὰρ, ἔφη, τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων. Πάντες γὰρ αὐτὸν ἀπεστράφησαν ὡς ἐκέλευσε. Τοσοῦτον ἴσχυε καὶ γράφων ὁ σκηνοῤῥάφος, διὰ τὴν ἐνοικοῦσαν αὑτῷ δύναμιν. Καταποθῆναι δὲ τὸ ἀπογνῶναι ἐκάλεσε, καὶ παντελῶς ἀποπτῆναι τῆς πίστεως. ### English translation (Claude) “For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be grieved, but that you might know the love that I have more abundantly for you.” He had taken them to task rather severely in the former letter. So he teaches that he did not write those things simply wishing to grieve them, but working for the healing of those who had done wrong; for their sake he both felt very great pain and wrote with confidence, revealing the disposition he has toward them. Then he lays bare the cause of the sorrow too. “But if anyone has caused grief, he has not grieved me, but in part, not to burden all of you.” He wanted to say something greater, and to show that the whole body of the church had shared in the grief; but leaving the others aside, he mentioned only them. This is what “in part” and “not to burden” show. Then he lays bare his fatherly tenderness. “Sufficient for such a one is this punishment by the majority, so that on the contrary you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow.” He showed the intensity of the man's repentance by saying “excessive sorrow”; yet he calls the pardon a favor, showing that the sin was greater than the repentance. He has also shown the zeal of the Corinthians, for “sufficient,” he said, “for such a one is this punishment by the majority”: all turned away from him, as he had ordered. So powerful was the tentmaker even when writing, through the power that dwelt in him. By “being swallowed up” he meant despairing and flying away from the faith altogether. ### Scripture references - 2 Cor 2:4: quotation, high confidence - 2 Cor 2:5: quotation, high confidence - 2 Cor 2:6–7: quotation, high confidence - 1 Cor 5:1–5: allusion, medium confidence - Acts 18:3: allusion, low confidence ### Translation notes - This ref holds 2 Cor 2:4–7 (lemmas of 2:4, 2:5 and 2:6–7). Migne's Latin column, read as Greek, is removed by a logged correction. “He mentioned only them” is uncertain: the OCR is damaged at footnote markers (“αὑτῶν … μόνων”), and Migne's notes record variant readings here. The offender is the man of 1 Cor 5:1–5; “tentmaker”: Acts 18:3. ### Citation (SBL) Theodoret, Interp. 2 Cor. 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/2-4). ## On 2 Cor 2:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-2-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul, having learned of the Corinthians' obedience, joins them in forgiving the offender lest Satan use despair, and that Paul's distress at Troas shows Titus's worth. ### Greek text η΄. ε Παρακαλῶ οὖν ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην. » Ἑνώσατε τὸ μέλος τῷ σώματι, συνάψατε τῇ ποίμνῃ τὸ πρόβατον, θερμὴν αὐτῷ διάθεσιν δείθ΄, « Εἰς τοῦτο γὰρ ἔγραψα ὑμῖν, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε, ν Προσἧκει γὰρ ὑμᾶς μὴ μόνον τέμνοντι συνεργεῖν, ἀλλὰ καὶ ὑ. ε Ὦ δέ τι χαρίζεσθε, καὶ ἐγώ. » Ἡνίκα μὲν τὴν τιμωρητικὴν κατ᾽ αὐτοῦ ψῆφον ἐξήνεγκεν, οὐδεμιᾶς αὑτοῖς φειδοῦς ἔδωκεν ἐξουσίαν, ἐπειδή περ αὐτοὺς εἶδεν οὐκ ἴσως κατέχοντας τὰ τῆς δίκης ζυγά. Ἐπειδὴ δὲ μεμάθηκεν αὐτοὺς ἐκ τῶν γραφέντων ὄνησιν δεξαμένους, δίδωσιν αὐτοῖς φιλοτιμίας τὴν ἐξουσίαν, καί φησιν’ Ὧ δέ τι χαρίζεσθε, καὶ ἐγώ. ε Καὶ γὰρ ἐγὼ, εἴ τι κεχάρισμαι, ᾧ κεχάρισμαι, δι᾽ ὑμᾶς.» Αἰνίττεται δὲ ὁ λόγος, ὡς αὐτοὶ διὰ τῶν μακαρίων ἀνδρῶν Τιμοθέου καὶ Τίτου τὴν ὑπὲρ τοῦ πεπλημμεληκότος προσήνεγκαν δέησιν. Καὶ ἵνα μή τις αὑτὸν ὑπολάβῃ τῇ πρὸς ἀνθρώπους χάριτι τοῦ δικαίου καταμελεῖν, ἐπήγαγεν" « προσώπῳ Χριστοῦ. » Ποιῶ γὰρ τοῦτο, φησὶν, ὡς τοῦ Χριστοῦ ἐφορῶντος, καὶ ἀρεσκομένου τοῖς γενομένοις. Λέγει δὲ τὴν αἰτίαν " ια΄, ε Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ᾽ οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. » Οἶδε γὰρ πολλάκις ὁ τῶν ἀνθρώπων ἀλάστωρ ἀπογνώσεως }0. νᾶσθαι τὸν ὄλεθρον. Οὕτω ταῦτα παρενθεὶς, εἰς τὴν θὼν, ἠναγκάσθη μὲν εἰπεῖν ὡς εἰλικρινῶς τὸ θεῖον αὐτοῖς ἐκήρυξεν εὐαγγέλιον, ᾿Εκεῖθεν δὲ τὴν περὶ αὐτοὺς ἀγαπην ἐγύμνωσεν, εἰρηκὼς ὅτι πρὸ Μακεδόνων ἰδεῖν αὑτοὺς ἐβουλήθη· εἶτα τῆς ἀναβολῆς τὰς αἰτίας διδάξας, καὶ τῆς λύπης ἀναμνήσας, καὶ τὸν τῆς Ἐκκλησίας κεχωρισμένον τῷ καταλόγῳ συνάψας, εἰς τὴν τῆς διηγήσεως ἐπανῆλθεν ἀκολουθίαν. ιβ΄, ιγ΄. ε« Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρΐῳ, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματέ μου, τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου " ἀλλ᾽ αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν. » Οὐκ ἄλλου του, φησὶ, χάριν τὴν Τρωάδα κατειληφὼς, ἀλλὰ μόνου τοῦ κηρύγματος ἕνεκα, σφόδρα τὴν ψυχὴν ἡνιάθην, πολλοὺς μὲν ὁρῶν τῷ κηρύγματι προσιόντας, συνἐργὸν δὲ τῆς τούτων ἐπιμελείας οὐκ ἔχων. Οὐδέπω γὰρ ἀφῖκτο πρὸς ἡμᾶς ὁ Τίτος, ὃν τῆς ὑμετέρας προμηθούμενος ὠφελείας ἀπέστειλα πρὸς ὑμᾶς. Οὗ δὴ χάριν ὡς τῶν πόνων οὐκ ἔχων τὸν κοινωνὸν, καταλιπὼν αὐτοὺς ἐξεδήμησα. Τοῦ μέντοι τρισμακαρίου Τίτου οὗ μάτην ἐπὶ τοῦ παρόντος ἐμνήσθη ἀλλ᾽ ἐπειδὴ τοῖσδε τοῖς γράμμασι διακονεῖν ἔμελλεν, ἐβουλήθη δεῖξαι τὴν τοῦ ἀνδρὸς ἀρετήν. Ἱκανῶς δὲ τοῦτο πεποίηκε, διδάξας ὡς ἀπόντος ἐκείνου, καίτοι πολλῶν τῷ κηρύγματι προσιόντων, δρᾶσαί τι τῶν ἀναγκαίων οὐκ ἴσχυε. Τούτου χάριν καὶ ἀδελφὸν αὖτὸν ὠνόμασε, καὶ τὴν ἀντωνυμίαν προστέθεικε, διδάσκων τὸ γνήσιον. ἷ ### English translation (Claude) “So I urge you to confirm your love for him.” Unite the member to the body, join the sheep to the flock, [show] him a warm disposition. “For to this end I also wrote, that I might know your proof, whether you are obedient in everything.” For it is fitting for you not only to work with the one who cuts, but also … “Anyone whom you forgive anything, I also [forgive].” When he brought the sentence of punishment against him, he gave them no authority to show any leniency, since he saw that they were not holding the scales of justice evenly. But since he has learned that they have profited from what was written, he gives them authority to be generous, and says, “Anyone whom you forgive anything, I also.” “For indeed, if I have forgiven anything, what I have forgiven [I have forgiven] for your sake.” The words hint that they themselves, through the blessed men Timothy and Titus, offered the petition on behalf of the one who had done wrong. And lest anyone suppose that he was neglecting justice out of favor toward men, he added: “in the person of Christ.” For I do this, he says, as Christ watches and is pleased with what is done. And he states the reason: “So that we may not be outwitted by Satan; for we are not ignorant of his designs.” For the destroyer of mankind often knows how to contrive ruin through despair. Having thus inserted these things … he was compelled to say that he proclaimed the divine gospel to them sincerely. From there he laid bare his love for them, saying that he had wanted to see them before the Macedonians; then, having taught the reasons for the postponement, recalled the sorrow, and joined the one who had been separated from the church back to its roll, he returned to the sequence of his narrative. “When I came to Troas for the gospel of Christ, though a door was opened for me in the Lord, I had no rest in my spirit because I did not find Titus my brother; but [taking leave of] them I went out to Macedonia.” I came to Troas, he says, for no other reason than the proclamation, and I was greatly distressed in soul, seeing many coming to the proclamation but having no fellow worker in caring for them. For Titus had not yet come to us, whom I had sent to you out of forethought for your benefit. For this reason, having no partner in the labors, I left them and departed. He did not mention the thrice-blessed Titus idly at this point: since Titus was going to serve as bearer of this letter, he wanted to show the man's virtue. And he has done this sufficiently by teaching that in his absence, though many were coming to the proclamation, he could do nothing of what was needed. For this reason he both named him brother and added the pronoun, teaching how genuine he was. ### Scripture references - 2 Cor 2:8–9: quotation, high confidence - 2 Cor 2:10–11: quotation, high confidence - 2 Cor 2:12–13: quotation, high confidence ### Translation notes - This ref holds 2 Cor 2:8–13 (lemmas of 2:8, 2:9, 2:10, 2:10b, 2:11 and 2:12–13). Words are lost at the turns to new verse numerals (“…”): after “not only to work with the one who cuts, but also” (probably “with the one who heals”) and after “having thus inserted these things” (probably “and come to his defense”). In the lemma of 2:13 the participle “taking leave” is lost in the OCR. Migne's footnotes, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 2.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/2-8). ## On 2 Cor 2:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/0/#p-2-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the “fragrance” of 2 Cor 2:14–17 as present knowledge, a foretaste of perfect knowledge, which saves believers and ruins unbelievers, and contrasts Paul with those who adulterate the word. ### Greek text ιδ΄. « Τῷ δὲ Θεῷ χάρις, τῷ πάντοτε ἡμᾶς θριαμβεύοντι ἐν τῷ Χριστῷ, καὶ ὀσμὴν τῆς γνώσεως αὐτοῦ ᾿ φανεροῦντι δι᾽ ἡμῶν ἐν παντὶ τόπῳ.» ᾿Αλλὰ διὰ πάντων ὑμνοῦμεν τὸν Θεὸν, ὃς, σοφῶς τὰ καθ᾽ ἡμᾶς πρυτανεύων, τῇδε κἀκεῖσε περιάγει, δήλους ἡμᾶς ἅπασιν ἀποφαίνων, καὶ δι᾽ ἡμῶν προσφέρων τῆς εὐσεβείας τὴν γνῶσιν. Ὀσμὴν δὲ γνώσεως τὴν παροῦσαν ἐκάλεσε γνῶσιν, δύο κατὰ ταὐτὸν διδάσκων᾽ καὶ ὅτι τῆς τελείας γνώσεως μέρος αὕτη σμικρὸν, καὶ ὅτι νῦν μὲν ἐκείνη λανθάνει, κατὰ καιρὸν δὲ φανήσεται, κατὰ τὴν εἰκόνα τοῦ θυμιάματος, ὃ πολλάκις ἐν θαλάμῳ τινὶ προσομιλοῦν τῷ πυρὶ, καὶ ἐκτὸς τὴν εὐοσμίαν ἐκπέμπει. Οἱ δὲ ταύτης μεταλαγχάνοντες, ἐκείνην μὲν οὐκ ὁρῶσι, τῆς δὲ ὀσμῆς ἀπολαύουσιν. κε΄, τς’, ε« Ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀπολλυμένοις. Οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν. » Ἡμεῖς δὲ τοῦ Χριστοῦ τὴν εὐοσμίαν φέρομεν ἅπασιν, ἀλλ᾽ οὐκ ἅπαντες οἱ μεταλα τες ἀπολαύουσι σωτηρίας. Τοῖς γὰρ τοῖς ὀφθαλμοῖς ἀνιαρῶς διακειμένοις ἐπίβουλον τὸ φῶς καὶ πολέμιον. ἀλλ᾽ οὐκ ὁ ἥλιος ἐπιφέρει τὴν βλάβην. Φασὶ δὲ καὶ τοὺς γύπας φεύγειν τοῦ μύρου τὴν εὐοσμίαν. Μύρον δὲ ὅμως τὸ μύρον, κἂν οἱ γύπες ἀποδιδράσκωσιν, Οὕτω καὶ τὸ σωτήριον κήρυγμα τοῖς μὲν πιστεύουσι πραγματεύεται σωτηρίαν, τοῖς δ᾽ ἀπιστοῦσιν ἐπάγει τὸν ὅλεθρον’ « Καὶ πρὸς ταῦτα τίς ἱκανός; » Ταῦτα δὲ οὐχ ἡμεῖς κατορθοῦμεν, ἀλλὰ δι' ἡμῶν ἡ χάρις τοῦ Πνεύματος. Ἡμεῖς γὰρ οὐδὲ αὐτῆς τῆς διακονίας ἡμᾶς αὐτοὺς ἀξίους ἡγούμεθα. ιζ’, «Οὐ γάρ ἔσμεν, ὡς οἱ λοιποὶ, καπηλεύοντες τὸν λόγον τοῦ Θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ Θεοῦ͵ κατ᾽ ἐνώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν.» Ἐνταῦθα λοιπὸν τῆς πρὸς τοὺς ἐναντίους ἅπτεται διαμάχης, καὶ διδάσκει ὡς αὐτὸς μὲν τὰ παρὰ τῆς θείας χάριτος ἐνεργούμενα προσφέρει ἐκεῖνοι δὲ τὸν θεῖον καπηλεύουσι λόγον, μῦθον αὐτὸν ἐργαζόμενοι, καὶ τοὺς οἰκείους λογισμοὺς ἀναμιγνύντὲς τῇ χάριτι, καθάπερ οἱ τοῦ οἴνου τὸ ἀκραιφνὲς τῷ ὕδατι κεραννύντες, κατὰ τὴν προφητείαν τὴν λέγουσαν" « Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι.» Εἶτα ἐπειδὴ τοὺς μὲν ἔπληξεν, ἑαυτῷ δὲ τἀληθὲς μεμαρτύρηκεν, ἀναγκαίως ἐπήγαγεν " ### English translation (Claude) “But thanks be to God, who always leads us in triumph in Christ, and makes known through us the fragrance of the knowledge of him in every place.” Through all things we praise God, who, wisely governing our affairs, leads us about here and there, making us known to all and offering through us the knowledge of piety. He called the present knowledge a “fragrance of knowledge,” teaching two things at once: that it is a small part of the perfect knowledge, and that the perfect knowledge is now hidden but will appear in due time. It is like incense, which often meets the fire in some inner chamber and sends its sweet smell outside as well: those who share in the smell do not see the incense, yet enjoy its fragrance. “For we are the aroma of Christ to God among those being saved and among those perishing: to some a fragrance of death unto death, to others a fragrance of life unto life.” We bring the sweet smell of Christ to all, but not all who share in it enjoy salvation. For to those whose eyes are diseased light is harmful and hostile, but it is not the sun that does the harm. They say too that vultures flee the sweet smell of perfume; yet perfume is perfume nonetheless, even if the vultures run away. So also the saving proclamation procures salvation for those who believe, but brings destruction on those who disbelieve. “And who is sufficient for these things?” These things it is not we who achieve, but the grace of the Spirit through us; for we do not consider ourselves worthy even of the ministry itself. “For we are not, like the rest, peddlers of the word of God; but as from sincerity, as from God, before God we speak in Christ.” Here at last he takes up the battle against his opponents, and teaches that he himself offers what is worked by divine grace, while they peddle the divine word, making a fable of it and mixing their own reasonings with grace, like those who mix pure wine with water, according to the prophecy that says, “Your innkeepers mix the wine with water.” Then, since he had struck at them and borne witness to the truth about himself, he had to add: ### Scripture references - 2 Cor 2:14: quotation, high confidence - 2 Cor 2:15–16: quotation, high confidence - 2 Cor 2:17: quotation, high confidence - Isa 1:22: quotation, high confidence - 1 Cor 13:9–12: echo, low confidence ### Translation notes - This ref holds 2 Cor 2:14–17 (lemmas of 2:14, 2:15–16, 2:16b and 2:17). Theodoret's text of 2:17 reads “the rest” (οἱ λοιποί) where most manuscripts have “the many.” Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. The prophecy is Isa 1:22 (LXX). The last sentence introduces the lemma of the next section (2 Cor 3:1). The vulture and perfume comparison is a commonplace of ancient natural lore; its source is not named. ### Citation (SBL) Theodoret, Interp. 2 Cor. 2.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/2-14). ## On 2 Cor 3:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads 2 Cor 3:1 as a jab at the deceivers, who relied on letters of commendation. ### Greek text α'. «Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάναι ".» Οὐκ ἡμῶν γὰρ ταῦτα ἦν λέγειν, ἀλλ᾽ ὑμῶν τῶν ἀκριβῶς καὶ τὰ καθ᾽ ἡμῶν "' καὶ τὰ κατ᾽ ἐκείνους ἐπισταμένων. Καὶ ἐπιμένει νύττων τῷ λόγῳ᾽ « Ἢ μὴ χρήζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἣ ἐξ ὑμῶν "";.» Αἰνίττεται δὲ διὰ τούτων, ὡς τῶν ἀπατεώνων ἐκείνων τινὲς, καὶ παρ᾽ ἑτέρων αὐτοῖς συνέστησαν, καὶ παρ᾽ αὑτῶν πρὸς ἑτέρους συσἀπόχρη πλῆξαι τὰ εἰρημένα, διὰ τῶν ἑξῆς τὴν θεραπείαν προσφέρει, καί φησιν" ### English translation (Claude) “Are we beginning again to commend ourselves?” For it was not for us to say these things, but for you, who know exactly both our affairs and theirs. And he goes on pricking them with his words: “Or do we need, as some do, letters of commendation to you or from you?” By these words he hints that some of those deceivers had both been commended to them by others and had [obtained] commendations from them to others … Since what had been said was enough to strike them, he applies the healing in what follows, and says: ### Scripture references - 2 Cor 3:1: quotation, high confidence ### Translation notes - Some words are lost in the OCR where “commendations” is divided (“…”). Quotation: 2 Cor 3:1. The last words introduce the lemma of the next section (2 Cor 3:2). ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-1). ## On 2 Cor 3:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the Corinthians' own faith is Paul's living letter of commendation. ### Greek text β΄. « Ἡ ἐπιστολὴ ἡμῶν ᾽" ὑμεῖς ἔστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων.» Ἡμεῖς οὐ δεόμεθα γραμμάτων " αὐτὰ γὰρ ἡμῖν τὰ πράγματα μαρτυρεῖ " καὶ ἐπιστολὴν ἔμψυχον ἔχομεν τὰ καθ᾽ ἡμᾶς συνιστῶσαν ὑμῖν, τὴν πίστιν τὴν ὑμετέραν, τὴν πανταχοῦ γῆς καὶ θαλάττης ἀδομένην. Ἡμεῖς γὰρ ὑμᾶς τῆς πλάνης ἀπαλλάξαντες τῷ τῆς θεογνωσίας φωτὶ προσηγάγομεν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς " ### English translation (Claude) “You are our letter, written in our hearts, known and read by all people.” We need no letters, for the facts themselves bear witness for us, and we have a living letter that commends our affairs to you: your faith, which is sung of everywhere on land and sea. For it was we who freed you from error and brought you to the light of the knowledge of God. This is what the following shows: ### Scripture references - 2 Cor 3:2: quotation, high confidence ### Translation notes - Quotation: 2 Cor 3:2. The last words introduce the lemma of the next section. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-2). ## On 2 Cor 3:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret contrasts the two covenants: the law written on stone, which punished, and the grace of the Spirit, which gives life, justifies through faith in baptism, and brings a greater and lasting glory. ### Greek text γ΄. «Φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ᾽ ἡμῶν.» Καὶ τί λέγω ἡμῶν; Αὐτοῦ γάρ ἔστε τοῦ Σωτῆρος ἡμῶν ἐπιστολή. Αὐτοῦ γὰρ τὰ ῥήματα τοῦ κηρύγματος "", ἡμεῖς δὲ τῶν γραμμάτων διάκονοι. Ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶ λιθίναις, ἀλλ᾽ ἐν πλαξὶ καρδίας σαρκίναις. ν Καταλιπὼν τοὺς τἀναντία διδάσκοντας, εἰς τὰ πράγματα καὶ δείκνυσι τῶν δύο διαθηκῶν τὸ διάφορον. Ἡ μὲν γὰρ πλαξὶν ἐνεκολάφθη λιθίναις, ἡ δὲ ταῖς λογικαῖς δ΄, ε΄. « Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν. Οὐκ ὅτι ἱκανοί ἐσμεν ἀφ᾽ ἑαυτῶν λογίσασθαί τι ὡς ἐξ ἑαυτῶν. ν Εἰς καιρὸν τοῦ Θεοῦ τῶν ὅλων τὴν μνήμην παρήγαγεν, ἐπειδή περ οἱ τἀναντία κηρύττοντες τὸν Θεὸν θεραπείαν ἔλεγον τοῦ νόμου τὴν φυλακήν. Λέγει τοίνυν, ὅτι Θαῤῥοῦμεν τῷ τῶν ὅλων Θεῷ, τοῦ Χριστοῦ τοῦτο ἡμῖν δεδωκότος τὸ θάρσος. Οὐκ ἐφ᾽ ἑαυτοῖς μέγα φρονοῦμεν, οὐδὲ ἐξ οἰκείων ὑφαίνοντες λογισμῶν «Ἀλλ᾽ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, (τ΄.) ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους Καινῆς Διαθήκης,, οὐ γράμματος, ἀλλὰ πνεύματος. » Αὐτὸς γὰρ ὁ τῶν ὅλων Θεὸς ἀρκοῦσαν ἐχορήγησε δύναμιν, ὥστε διακονῆσαι τῇ τοῦ Πνεύματος χάριτι. Οὐ γὰρ τὰ παλαιὰ τοῦ νόμου προσφέρομεν γράμματα, ἀλλὰ τὴν καινὴν τοῦ Πνεύματος δωρεάν. » Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ, » ᾿Απὸ τοῦ τέλους ἀμφότερα τέθεικε. Τοὺς γὰρ παραβαίνοντας ὁ νόμος ἐκόλαζε, τοὺς δέ γε πιστεύοντας ἡ χάρις ζωοποιεῖ. ζ', η΄. «Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν, ἐντετυπωμένη λίθοις, ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι τοὺς υἱοὺς Ἰσραὴλ ἀτενίσαι εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην " πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ;» Τὴν διακονίαν τοῦ νόμου διακονίαν τοῦ θανάτου προσηγόρευσεν, ἐπειδὴ φησὶν, ἔνθα τιμωρία, καὶ θάνατος, καὶ γράμματα λίθοις ἐγκεκολαμμένα, τοσαύτην ὁ ταῦτα κομίζων ἐν τῷ προσώπῳ δόξαν ἐδέξατο, ὡς μὴ φέρειν τοὺς ὁρῶντας τὴν αἴγλην τὴν ἐκεῖθεν ἐκπεμπομένην " πολλῷ μᾶλλον οἱ τῷ θείῳ διακονοῦντες Πνεύματι, πλείονος ἀπολαύσονται δόξης. Διακονίαν γὰρ Πνεύματος τῷ Πνεύματι διακονοῦντας ἐκάλεσεν, ὥσπερ αὖ πάλιν διακονίαν θανάτου τοὺς τῷ νόμῳ διακονήσαντας, τουτέστι Μωῦσέα. Σύγκρισιν γὰρ ποιεῖται Μωσέως καὶ τῶν κηρύκων τῆς χάριτος, καὶ δείκνυσιν ἐκεῖνον μὲν πλάκας κομίσαντα γεγραμμένας, τούτους δὲ τοῦ παναγίου Πνεύματος τὴν χάριν παρέχοντας " καὶ τὸν νόμον κολάζοντα, τὴν δὲ χάριν ζωοποιοῦσαν “ καὶ τὴν μὲν ἐκεΐνῳ προσγενομένην δόξαν πρὸς ὀλίγον ἀρκέσασαν, τὴν δὲ τούτων εἰς αἰῶνα διαμένουσαν" καὶ ἐκεῖ μὲν Μωῦσέα μόνον μεταλαγχάνοντα τῆς δόξης, ἐνταῦθα δὲ οὐ μόνους τοὺς ἀποστόλους, ἀλλὰ καὶ τοὺς διὰ τούτων πεπιστευκότας, Εἶτα πλατύτερον ποιεῖται τὴν σύγκρισιν, ἵνα δείξῃ τῆς χάρι- Ψ. Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. » Ὃ νόμος τῶν ἁμαρτανόντων κατεψηφίζετο, ἡ δὲ χάρις τούτους δεχομένη, διὰ τῆς πίστεως δικαιοῖ " προσάγει γὰρ τῷ θείῳ βαπτίσματι, καὶ δωρεῖται τὴν ἄφεσιν, Εἰ τοίνυν ὁ ἐκείνῃ διακονήσας μετέλαχε δόξης, πολλῷ μᾶλλον οἱ ταύτης ὑπ - ### English translation (Claude) “Being shown to be a letter of Christ, ministered by us.” And why do I say “by us”? You are a letter of our Saviour himself; for the words of the proclamation are his, and we are ministers of the writing. “Written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart.” Leaving aside those who teach the contrary, [he turns] to the matters themselves and shows the difference between the two covenants. For the one was engraved on tablets of stone, the other on rational … “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves to reckon anything as coming from ourselves.” Opportunely he brought in mention of the God of all, since those who preached the contrary called the keeping of the law the service of God. So he says: we have confidence in the God of all, since Christ has given us this boldness. We do not think highly of ourselves, nor do we weave [our teaching] out of our own reasonings. “But our sufficiency is from God, who also made us sufficient as ministers of a New Covenant, not of letter but of spirit.” For it was he, the God of all, who supplied sufficient power to minister to the grace of the Spirit. For we do not bring the old letters of the law, but the new gift of the Spirit. “For the letter kills, but the spirit gives life.” He has named both from their outcome: for the law punished those who transgressed, but grace gives life to those who believe. “Now if the ministry of death, in letters engraved on stones, came in glory, so that the children of Israel could not gaze at the face of Moses because of the glory of his face, a glory that was being abolished, how will the ministry of the Spirit not be even more in glory?” He called the ministry of the law a ministry of death. For, he says, if where there was punishment and death and letters carved on stones, the one who carried them received such glory in his face that those who saw him could not bear the radiance that shone from it, much more will those who minister to the divine Spirit enjoy greater glory. For he called those who minister to the Spirit “the ministry of the Spirit,” just as, again, he called the one who ministered to the law, that is, Moses, “the ministry of death.” For he is comparing Moses with the heralds of grace, and shows that Moses carried written tablets, while they supply the grace of the all-holy Spirit; that the law punishes, while grace gives life; that the glory that came to Moses lasted a short time, while theirs remains forever; and that there Moses alone shared in the glory, while here not only the apostles but also those who believed through them. Then he makes the comparison more broadly, to show [the superiority] of grace. “For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory.” The law condemned those who sinned, but grace receives them and justifies them through faith; for it brings them to divine baptism and grants them forgiveness. If, then, the one who ministered to the former shared in glory, much more those who [minister] to the latter … ### Scripture references - 2 Cor 3:3: quotation, high confidence - 2 Cor 3:4–6: quotation, high confidence - 2 Cor 3:7–8: quotation, high confidence - 2 Cor 3:9: quotation, high confidence - Exod 34:29–35: allusion, high confidence - Exod 31:18: allusion, medium confidence - Jer 31:33 (38:33 LXX): echo, low confidence ### Translation notes - This ref holds 2 Cor 3:3–9 (lemmas of 3:3, 3:4–5, 3:5b–6, 3:6b, 3:7–8 and 3:9). Words are lost in the OCR after “on rational …” (probably “souls”) and at the end of the section (“…”); “[the superiority] of grace” supplies a word divided at a lost line. Migne's Latin column and footnotes (variant readings), read as Greek, are removed by logged corrections. Allusions: Exod 31:18; 34:29–35; Jer 31:33; Ezek 36:26. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-3). ## On 2 Cor 3:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the glory of Moses fades beside the surpassing and lasting glory of grace, as a lamp vanishes at midday. ### Greek text ἡ. « Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, ἕνεκεν τῆς ὑπερδαλλούσης δόξης.» Τοσαύτη γάρ ἐστιν ἡ τούτοις ᾽"δ προσεσωσμένη, ὅτι οὐδὲ δόξαν εἴποι τις ἂν εἰκότως τὴν Μωῦσῇ προσγενομένην, ἀποβλέπων εἰς τούτους. Ἐν νυκτὶ μὲν γὰρ τὸ λυχνιαῖον φῶς φανώτατον εἶναι δοκεῖ, ἐν μεσημβρίᾳ δὲ μέσῃ κρύπτεται, καὶ οὐδὲ φῶς εἶναι νομίζεται. Εἶτα καὶ ἑτέρως " ια΄, « Εἰ γὰρ τὸ καταργούμενον, διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξη. » Τὸν νόμον ἐκάλεσε καῖ- Χριστοῦ παρουσίᾳ " μένον δὲ τὸ τῆς χάριτος δῶρον, ὡς οὐ ληψόμενον τέλος. Εἰ τοίνυν ἐκεῖνο, φησὶ, τετύχηκε δόξης, δηλονότι καὶ τοῦτο πολλαπλασίας τεύι8'.« Ἔχοντες οὖν τοιαύτην ἐλπίδα, πολλῇ παῤῥησίᾳ χρώμεθα.» Ἴσμεν τῆς δόξης τὸ μέγεθος, καὶ οὐδὲν ὑφορώμεθα, ἀλλὰ σὺν παῤῥησίᾳ δείκνυμεν τῆς ### English translation (Claude) “For indeed what was glorified has not been glorified in this respect, because of the surpassing glory.” For so great is the glory that has come to these that, looking at them, one could not reasonably even call the glory that came to Moses glory. At night the light of a lamp seems very bright, but at full midday it is hidden and is not even thought to be light. Then [he argues] in another way too: “For if what was being abolished [came] through glory, much more is what remains in glory.” He called the law [what was being abolished, since it ceases at] the coming of Christ, and the gift of grace “what remains,” since it will have no end. If, then, the former, he says, obtained glory, clearly the latter too will obtain manifold [glory] … “Having therefore such a hope, we use great boldness.” We know the greatness of the glory, and we suspect nothing, but with boldness we show the … ### Scripture references - 2 Cor 3:10: quotation, high confidence - 2 Cor 3:11: quotation, high confidence - 2 Cor 3:12: quotation, high confidence ### Translation notes - This ref, numbered 3.8 by the staging, holds Theodoret's comment on 2 Cor 3:10–12 (lemmas of 3:10, 3:11 and 3:12); the comment on 3:8 is in the preceding section. Words are lost in the OCR after “He called the law” (supplied from the sense and from Migne's footnote) and at the ends of the comments on 3:11 and 3:12 (“…”). Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-8). ## On 2 Cor 3:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads Moses' veil as the Jews' unbelief, which keeps them from seeing Christ, the end of the law, and stresses that their hardening was their own choice. ### Greek text ιγ΄. «Καὶ οὐ καθάπερ Μωϋσῆς ἐτίθες κάλυμμα ἐπὶ τῷ προσώπῳ ἑαυτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου, » Ἡμεῖς οὐ δεόμεθα τοῦ καλύμματος, καθάπερ ἐκεῖνος· πιστοῖς γὰρ διαλεγόμεθα, πάντες δὲ οἱ πιστεύοντες τῆς τοῦ νοεροῦ φωτὸς ἀπολαύουσιν αἴγλης, Δηλοῖ δὲ ὁ λόγος, ὡς τὴν Ἰουδαίων ἀπιστίαν ὁ τῷ προσώπῳ τὸ κάλυμμα, διδάσκων ὡς τοῦ νόμου τὸ τέλος ἰδεῖν οὗ δυνήσονται. « Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι, » Τοῦτο γὰρ ἔφη, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. Καταργούμενον γὰρ ἔφη τὸν νόμον, τουτέστι παυόμενον " τέλος δὲ τοῦ καταργουμένου, τὸν ὑπὸ τοῦ νόμου κηρυττόμενον, τουτέστι, τὸν Χριστόν. Εἶτα δείκνυσι τὸ τῆς παῤῥησίας ἀληθές. ιδ΄, « Ἀλλ᾽ ἐπωρώθη τὰ νοήματα αὐτῶν, » Οὐκ ἄλλου τινὸς πωρώσαντος, ἀλλ᾽ αὐτῶν αὐθαιρέτῳ γνώμῃ τὸ πάθος εἰσδεξαμένων. « Αχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι (ὅτι) ἐν Χριστῷ καταργεῖται. » Τὸ σχῆμα τοῦ Μωῦσέως μὲχρι σήμερον ὁ νόμος περίκειται, καὶ ἐπίκειται τὸ κάλυμμα τοῖς δίχα πίστεως ἀναγινώσκειν ἐπιχειροῦσιν. ### English translation (Claude) “And not as Moses put a veil over his face, so that the children of Israel might not gaze at the end of what was being abolished.” We do not need the veil as he did; for we converse with believers, and all who believe enjoy the radiance of the spiritual light. The words show that the veil on his face [signified] the unbelief of the Jews, teaching that they will not be able to see the end of the law. “For Christ is the end of the law for righteousness to everyone who believes.” This is what he meant by “so that the children of Israel might not gaze at the end of what was being abolished.” For he called the law “what was being abolished,” that is, what was ceasing; and “the end of what was being abolished” the one proclaimed by the law, that is, Christ. Then he shows the truth of the boldness. “But their minds were hardened”: not by anyone else's hardening, but because they themselves admitted that condition by their own free choice. “For until this very day the same veil remains at the reading of the Old Covenant, not being lifted, because in Christ it is abolished.” The law wears the guise of Moses to this day, and the veil lies upon those who try to read without faith. ### Scripture references - 2 Cor 3:13: quotation, high confidence - 2 Cor 3:14: quotation, high confidence - Rom 10:4: quotation, high confidence - Exod 34:33–35: allusion, high confidence ### Translation notes - This ref holds 2 Cor 3:13–14 (lemmas of 3:13, 3:14a and 3:14b). Theodoret's reading of the veil as Jewish unbelief, and of the hardening as freely chosen, is his own interpretation, translated as written. Quotation: Rom 10:4. Allusion: Exod 34:33–35. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-13). ## On 2 Cor 3:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that “Moses” means the law and the veil means unbelief. ### Greek text ιε΄. « ᾿Αλλ᾽ ἕως σήμερον ἡνίκα ἀναγινώσκηται Ὁ Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὑτῶν κεῖται.» Μωῦσέα τὸν νόμον ἐκάλεσε, κάλυμμα δὲ τὴν ἀπιστίαν" διδάσκει δὲ καὶ πῶς δυνατὸν περιαιρεθῆναι τὸ χά- ### English translation (Claude) “But until this day, whenever Moses is read, a veil lies upon their heart.” He called the law Moses, and the unbelief a veil. And he teaches also how the veil can be removed … ### Scripture references - 2 Cor 3:15: quotation, high confidence ### Translation notes - The section breaks off in the OCR (“…”); the lemma that follows is in the next section. Quotation: 2 Cor 3:15. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-15). ## On 2 Cor 3:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret argues from “the Lord is the Spirit” that the Holy Spirit is Lord, equal in honor and power with God, against the Arians and Eunomians who called the Spirit a creature. ### Greek text ις΄. ε Ἡνίκα δ' ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα.» Μωῦσῆς τῷ μὲν λαῷ διαλεγόμενος ἐπικείμενον εἶχε τὸ κάλυμμα " τῷ δὲ θεῷ προσιὼν, περιῃρεῖτο τὸ κάλυμμα. Οὕτω τοίνυν καὶ σὺ, ἐὰν πρὸς τὸν Κύριον δ᾽ ἀπιδεῖν ἐθέλεις, τοῦ τῆς ἀπιστίας ἀπαλλαγήσῃ καλύμματος. Τίς δὲ οὗτος πρὸς ὃν δεῖ ἀποβλέψαι; ιζ΄. « Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν, » Ἔδειξε τοῦ Θεοῦ καὶ τοῦ Πνεύματος τὸ ὁμότιμον. Μωῦσῆς γὰρ πρὸς τὸν Θεὸν τὴν ὄψιν ἐπέστρεφεν, ἡμεῖς δὲ πρὸς τὸ Πνεῦμα. Οὐκ ἃν δὲ, κρείττονα δεῖξαι βουλόμενος τῶν παλαιῶν τὰ καινὰ, τοῦ Πνεύματος τὴν μνήμην παρήγαγεν, εἴπερ ἄρα κτίσμα ἤδει τὸ Πνεῦμα τὸ ἅγιον. Εἰ γὰρ κτίσμα κατὰ τοὺς ᾿Αρείου καὶ Εὐνομίου, ἡμεῖς δὲ τούτῳ προσίεμεν, Μωϋσῆς δὲ τῷ Θεῷ καὶ Πατρί. Ἐλάττονα ἄρα πολλῷ τῶν παλαιῶν τὰ ἡμέτερα. Εἰ δέ γε οὐκ ἐλάττονα, ἀλλὰ καὶ μείζονα, καὶ πολλῷ μείζονα, οὐκ ἄρα κτίσμα τὸ Πνεῦμα τὸ ἅγιον, ἀλλ᾽ ἰσοδύναμον καὶ ὁμότιμον. Ἂλλ᾽ ἀναιδείᾳ χρώμενοι, τὸν Κύριον ἐνταῦθα Πνεῦμα προσηγορεῦσθαι φασιν, οὐκ αὐτὸ τὸ Πνεῦμα Κύριον. ᾿Ανοίας δὲ τοῦτο καὶ ἀναιδείας μεστόν. Πᾶσαν γὰρ τὴν σύγκρισιν τοῦ γράμματος καὶ τοῦ Πνεύματὸς ὁ θεῖος ᾿Απόστολος ἐποιήσατο. Ἐγγεγραμμένη γὰρ, φησὶν, οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος. Καὶ πάλιν" Οὐ γράμματος, ἀλλὰ Πνεύματος " Καὶ αὖθις " Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Καὶ πάλιν " Πῶς οὐχὶ ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ; δῆλον τοίνυν ὡς τὸ πανάγιον Πνεῦμα Κύριον ὁ θεῖος Ἀπόστολος προσηγόρευσε. Μαρτυρεῖ δὲ καὶ τὰ ἑξῆς φησὶ γάρ· « Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. » Εἰ δὲ τὸν Κύριον Πνεῦμα προσηγόρευσεν, εἶπεν ἄν Οὗ δὲ ὁ Κύριος ἀλλ᾽ οὐκ οὕτως εἴρηται, ἀλλὰ Πνεῦμα Κυρίου αὐτὸ προσηγόρευσεν, ἐπειδὴ δι᾽ αὐτοῦ ἡ τούτου κεχορήγηται χάρις. Καὶ ἵνα μή τις αὐτὸ ὑπουργὸν ὑπολάβῃ, ἀναγκαίως προστέθεικεν ὅτι Κύριος τὸ Πνεῦμα. ### English translation (Claude) “But whenever one turns to the Lord, the veil is removed.” Moses had the veil on when he spoke to the people, but when he went in to God he took the veil off. So you too, if you wish to look toward the Lord, will be freed from the veil of unbelief. And who is this toward whom one must look? “Now the Lord is the Spirit.” He showed that God and the Spirit are equal in honor. For Moses turned his gaze toward God, and we toward the Spirit. Wishing to show that the new things are better than the old, he would not have brought in mention of the Spirit if he had known the Holy Spirit to be a creature. For if it is a creature, as the followers of Arius and Eunomius say, and we draw near to it, while Moses drew near to God and the Father, then our things are much inferior to the old. But if they are not inferior, but greater, and much greater, then the Holy Spirit is not a creature but equal in power and equal in honor. Yet, with shamelessness, they say that here the Lord is called Spirit, not that the Spirit itself is called Lord. This is full of folly and shamelessness. For the divine Apostle made the whole comparison between the letter and the Spirit: “Written,” he says, “not with ink but with the Spirit of the living God”; and again, “Not of letter but of Spirit”; and again, “For the letter kills, but the Spirit gives life”; and again, “How will the ministry of the Spirit not be in glory?” It is clear, then, that the divine Apostle called the all-holy Spirit Lord. What follows also bears witness, for he says: “And where the Spirit of the Lord is, there is freedom.” If he had called the Lord Spirit, he would have said, “Where the Lord is”; but that is not what is said. He called it “Spirit of the Lord,” since through him its grace has been supplied. And lest anyone suppose it to be a servant, he of necessity added that the Spirit is Lord. ### Scripture references - 2 Cor 3:16–17: quotation, high confidence - 2 Cor 3:3: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - 2 Cor 3:8: quotation, high confidence - Exod 34:34: allusion, high confidence ### Translation notes - This ref holds 2 Cor 3:16–17 (lemmas of 3:16, 3:17a and 3:17b). Migne's footnotes (Theodoret quotes 3:16 as “if they turn” in his preface to Ezekiel), read as Greek inside a divided word, are removed by a logged correction. Theodoret's argument against the Arians and Eunomians, who held the Spirit to be a creature, is translated as written. In “through him its grace has been supplied” the referents are ambiguous in the Greek (probably: through the Lord the Spirit's grace is given). Quotations recalled: 2 Cor 3:3, 6, 8; allusion: Exod 34:34. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-16). ## On 2 Cor 3:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-3-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that all believers, not Moses alone, see the Lord's glory with unveiled face, and that a pure heart mirrors the glory received from the Spirit, whom Paul calls Lord. ### Greek text ιη. ε« Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. ν Μωῦσῆς μόνος ἀπήλαυσε τῆς δόξης ᾿ ἐνταῦϑα δὲ οἱ πιστεύοντες ἅπαντες. Ἐκεῖνος κάλυμμα εἶχε διὰ τὴν Ἰουδαίων ἀσθένειαν ἡμεῖς δὲ πιστοῖς τὴν διδασκαλίαν προσφέροντες οὐ δεόμεθα καλύμματος, ἀλλὰ γυμνῷ τῷ προσώπῳ τὴν τοῦ Κυρίου κατοπτριζόμεθα δόξαν " τὴν γὰρ τῆς ἀπιστίας οὐ περικείμεθα λήμην. Ἕλκομεν ἐκεῖθεν οὐ σμικρὰν δόξης μαρμαρυγήν. Τοῦτο δὲ ἴδιον τῶν καθαρὰν κεκτημένων καρδίαν. “Ὥσπερ τὰς ὄψεις, καὶ αὑτοῦ τοῦ ἡλίου τὸν κύκλον, καὶ τῶν οὐρανῶν τὰ κύτη " οὕτως ἡ καθαρὰ καρδία τῆς θείας δόξης οἷόν τι ἐκμαγεῖον καὶ κάτοπτρον γίνεται. Οὕτω καὶ ὁ Κύριος ἔφη " «Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. ν ᾿Απὸ δόξης λέγει τῆς τοῦ θείου Πνεύματος, εἰς δόξαν τὴν ἡμετέραν, ἀντὶ τοῦ, Ἑκεῖθεν δεχόμεθα. Τοῦτο γὰρ ἐπήγαγε" Καθάπερ ἀπὸ Κυρίου Πνεύματος. Καὶ ἐντεῦθεν δὲ δῆλον, ὅτι καὶ ἐν τοῖς πρόσθεν τὸ Πνεῦμα προσηγόρευσε Κύριον. ### English translation (Claude) “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image, from glory to glory, as from the Lord, the Spirit.” Moses alone enjoyed the glory, but here all who believe. He had a veil because of the weakness of the Jews; but we, offering the teaching to believers, need no veil, but with bare face we behold the glory of the Lord as in a mirror, for we are not covered with the bleariness of unbelief. From there we draw no small gleam of glory. This is proper to those who have acquired a pure heart. Just as [a clear mirror shows] faces, and the very disk of the sun, and the vaults of heaven, so the pure heart becomes a kind of impression and mirror of the divine glory. So also the Lord said: “Blessed are the pure in heart, for they shall see God.” By “from glory” he means the glory of the divine Spirit, and “to glory” means ours; that is, we receive it from there. For this is what he added: “as from the Lord, the Spirit.” And from this too it is clear that in what went before he called the Spirit Lord. ### Scripture references - 2 Cor 3:18: quotation, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - The comparison “Just as … faces” has lost its opening words in the OCR; “[a clear mirror shows]” supplies the sense. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. Theodoret reads “the Lord, the Spirit” as calling the Spirit Lord. Quotation: Matt 5:8. ### Citation (SBL) Theodoret, Interp. 2 Cor. 3.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/3-18). ## On 2 Cor 4:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul received his ministry by God's loving-kindness alone and therefore bears hardships nobly. ### Greek text α΄. «Διὰ τοῦτο ἔχοντες τὴν διακονίαν ταύτην, ἐδίδαξεν ὡς διακονίαν Πνεύματος τοὺς κήρυκας προσηγόρευσεν᾽ ἔφη δὲ ταύτης διὰ μόνην φιλανθρωπίαν τετυχηκέναι. Οὗ δὴ χάριν, φησὶ, φέρομεν γενναίως τὰ προσπίπτοντα λυπηρά. ### English translation (Claude) “Therefore, having this ministry …” He taught that he called the heralds the ministry of the Spirit, and said that they had obtained it through loving-kindness alone. For this reason, he says, we nobly bear the painful things that befall us. ### Scripture references - 2 Cor 4:1: quotation, high confidence ### Translation notes - The rest of the lemma of 2 Cor 4:1 (“as we have received mercy, we do not lose heart”) is lost in the OCR (“…”); the comment presupposes it. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-1). ## On 2 Cor 4:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret takes “the hidden things of shame” to mean circumcision, preached by the false teachers who mixed the law into the gospel. ### Greek text β΄. «᾽Αλλ᾽ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης.» Τὴν περιτομὴν λέγει, ἣν οἱ ἐξ ἐθνῶν 57 πεπιστευκότες ἐκήρυττον" τοῦτο καὶ ἀλλαχοῦ ἔφη· «Ἀλλ᾽ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν. ν Καὶ πάλιν: «᾿Αλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα σκύβαλα, ἵνα Χριστὸν κερδήσω. «ε Μὴ περιπατοῦντες ἐν πανουργίᾳ, μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ Θεοῦ. » Πάλιν ἐκείνους ἐλέγχει τῇ τοῦ νόμου ἐπιμιξίᾳ τὸ θεῖον κήρυγμα διαφθείροντας, καὶ πανουργίᾳ χρωμένους, καὶ οὐκ ἁπλοϊκῶς τὴν διδασκαλίαν προῦφέροντας. Ἡμεῖς δὲ, φησὶ, τῆς ἀληθείας καὶ τῶν ἀνθρώπων τοὺς εὖ φρονοῦντας ἔχομεν μάρτυρας, καὶ αὐτὸν τὸν τοῦ συνειδότος Ἔπόπτην. Εἶτα ἐπειδὴ Ἡμεῖς πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, ἦσαν ἃ πλεῖστοι τὴν τῆς ἀπιστίας περικείμενοι λήμην, καὶ τὰ θεῖα καθορᾷν οὐ δυνάμενοι, ἀναγκαίως ἐπήγαγεν " ### English translation (Claude) “But we have renounced the hidden things of shame.” He means circumcision, which those who had believed from among the Gentiles were preaching. He says this elsewhere too: “But whatever things were gains to me, these I have counted loss for Christ's sake.” And again: “Indeed I count all things as refuse, that I may gain Christ.” “Not walking in cunning nor falsifying the word of God, but by the manifestation of the truth commending ourselves to every human conscience before God.” Again he refutes those who corrupt the divine proclamation by mixing in the law, who use cunning and do not offer the teaching simply. But we, he says, have as witnesses of the truth those people who think rightly, and the very overseer of conscience. Then, since [he had said] “We all with unveiled face behold the glory of the Lord,” while most people were covered with the bleariness of unbelief and unable to see divine things, he had to add: ### Scripture references - 2 Cor 4:2: quotation, high confidence - Phil 3:7–8: quotation, high confidence - 2 Cor 3:18: quotation, medium confidence - Gal 6:13: echo, low confidence ### Translation notes - “From among the Gentiles” is the reading of the OCR, where a footnote marker stands; Theodoret may mean Gentile converts who had accepted circumcision (compare Gal 6:13). His identification of the “hidden things of shame” with circumcision is translated as written. Quotations: 2 Cor 4:2; Phil 3:7–8. The last words introduce the lemma of 4:3; the quotation recalled is 2 Cor 3:18. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-2). ## On 2 Cor 4:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret links the veiled gospel of 2 Cor 4:3 to the fragrance of death and life in 2:16. ### Greek text γ΄. «Εἰ δὲ "᾽ καὶ ἔστι κεκαλυμμένον τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. ν Τοῦτο καὶ ἄνω ἔφη" Οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν. ### English translation (Claude) “And even if our gospel is veiled, it is veiled among those who are perishing.” He said this above too: “To some a fragrance of death unto death, to others a fragrance of life unto life.” ### Scripture references - 2 Cor 4:3: quotation, high confidence - 2 Cor 2:16: quotation, high confidence ### Translation notes - Quotations: 2 Cor 4:3; 2:16. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-3). ## On 2 Cor 4:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret punctuates 2 Cor 4:4 so that “God” blinds the unbelievers of this age, explains that God withholds the mysteries from those who have chosen unbelief, and calls Christ the image of God as God from God. ### Greek text δ'. « Ἐν οἷς ὁ Θεός. » Ἐνταῦθα ὑποστικτέον. « Τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ αὐγῆσαι τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. » Ἔδειξεν ὅτι τῷδε τῷ αἰῶνι ἡ ἀπιστία περιώρισται " ἐκείνῳ γὰρ τῷ βίῳ γυμνὴ πᾶσιν ἡ ἀλήθεια δείκνυται. Ἐτύφλωσε δὲ τούτους ὁ Θεὸς, οὐκ αὑτὸς τὴν ἀπιστίαν ἐνθεὶς, ἀλλὰ τὴν ἀπιστίαν αὐτῶν θεασάμένος, οὐκ εἴασεν ἰδεῖν τὰ κεκρυμμένα μυστήρια. « Μὴ δῶτε, φησὶ, τὰ ἅγια τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων.» Καὶ πάλιν" «Διὰ τοῦτο ἐν παραβολαῖς λαλῶ αὐτοῖς, ὅτι βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὐ Δεῖ γὰρ ἐπιγνώσεως καὶ πίστεως, ὥστε μεταλαχεῖν τοῦ φωτός.» ᾿Ασθενοῦσι γὰρ ὀφθαλμοῖς πολέμιος ἥλιος. Εἰκόνα δὲ τοῦ Θεοῦ τὸν Χριστὸν, ὡς θεὸν ἐκ Θεοῦ προσηγόρευσεν. Πατέρα. διό φησιν" « Ὁ ἑωρακὼς ἐμὲ ἐώρακε τὸν Πατέρα.» ### English translation (Claude) “Among whom God”: here one must put a comma; “of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of the glory of Christ, who is the image of God, should not dawn on them.” He showed that unbelief is confined to this age; for in that life the truth is shown bare to all. God blinded them, not by putting unbelief into them himself, but, beholding their unbelief, he did not allow them to see the hidden mysteries. “Do not give,” he says, “what is holy to the dogs, nor throw your pearls before swine.” And again: “For this reason I speak to them in parables, because seeing they do not see, and hearing they do not [hear].” For knowledge and faith are needed in order to share in the light; to weak eyes the sun is an enemy. He called Christ the image of God as God from God … the Father; therefore he says: “He who has seen me has seen the Father.” ### Scripture references - 2 Cor 4:4: quotation, high confidence - Matt 7:6: quotation, high confidence - Matt 13:13: quotation, high confidence - John 14:9: quotation, high confidence - Col 1:15: allusion, low confidence ### Translation notes - Theodoret separates “God” from “of this age,” so that the verse does not speak of a “god of this age”; this punctuation is his. His explanation that God blinds by withholding, not by causing unbelief, is translated as written. Words are lost before “the Father”: the displaced line at the end of the next section (“For he shows in himself the”) probably belongs here. A Migne footnote read as Greek is removed by a logged correction. Quotations: Matt 7:6; Matt 13:13; John 14:9. Allusion: Col 1:15. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-4). ## On 2 Cor 4:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul calls himself the slave not only of Christ but of the believers, for Christ's sake. ### Greek text ε΄. «Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον" ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν,» Τοῦτο καὶ ἐν τῇ προτέρᾳ γέγραφεν" ε Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ.» Ἐνταῦθα δὲ καὶ ταπεινότερα περὶ ἑαυτοῦ εἴρηκεν" οὐ γὰρ μόνον τοῦ Χριστοῦ δοῦλον ἑαυτὸν, ἀλλὰ καὶ τῶν πιστῶν προσηγόρευσε, διὰ τὴν περὶ ἐκεῖνον ἀγάπην." Τοῦτο γὰρ εἶπε, διὰ ᾿Ιησοῦν. ### English translation (Claude) “For we do not proclaim ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus' sake.” He wrote this in the former [letter] too: “So let a person regard us as servants of Christ and stewards of the mysteries of God.” Here he has said even humbler things about himself: for he called himself the slave not only of Christ but also of the believers, because of his love for Christ. For this is what he meant by “for Jesus' sake.” ### Scripture references - 2 Cor 4:5: quotation, high confidence - 1 Cor 4:1: quotation, high confidence ### Translation notes - Quotations: 2 Cor 4:5; 1 Cor 4:1. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-5). ## On 2 Cor 4:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the Creator of light now enlightens believers' hearts, and that the invisible divine nature is seen through the humanity Christ assumed. ### Greek text ς΄. «Ὅτι ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἔλαμψεν ἐν ταῖς καρδῖαις ἡμῶν, πρὸς φωτισμὸν" τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Ἰησοῦ Χριστοῦ.» Ὁ πάλαι, φησὶ, λόγῳ τοῦ φωτὸς τὴν φύσιν παραγαγὼν, καὶ εἰπών" «Γενηθήτω φῶς,» οὗτος νῦν οὐκ ἐκείνῳ, ἀλλὰ τῷ οἰκείῳ τὰς ἡμετέρας διανοίας κατηύγασεν, ὥστε αὐτοῦ τὴν δόξαν δι᾽ αὐτοῦ ᾿ τοῦ Χριστοῦ κατιδεῖν" τὸ δὲ, ἐν προσώπῳ Ἰησοῦ" Χριστοῦ, ταύτην ἔχει τὴν διάνοιαν. Ἑπειδὴ ἡ θεία φύσις ἀόρατος, διὰ τῆς ληφθείσης ἀνθρωπότητος, τῷ θείῳ φωτὶ περιλαμπομένης, καὶ ἀστραπὰς ἀφιείσης, καθορᾶται ὡς ἕνεστι. Δῆλον δὲ καὶ ἐντεῦ-᾿ θεν, ὡς οὐκ ὁ Θεὸς τοῖς ἀπίστοις τὴν ἀπιστίαν ἐνέθηκεν, ὁ πᾶσιν ἀφθόνως τὴν τοῦ νοεροῦ φωτὸς δωρούμενος αἴγλην " ἀλλ᾽ αὐτοὶ μὲν τὴν ἀπιστίαν ἡγά-᾿ πησαν, αὐτὸς δὲ αὑτοῖς ἰδεῖν οὐκ ἐθελήσασιν, οὐ Ἐν ἑαυτῷ γὰρ δείκνυσι τὸν ### English translation (Claude) “For God who said that light should shine out of darkness is the one who has shone in our hearts, for the illumination of the knowledge of the glory of God in the face of Jesus Christ.” He who of old, he says, brought forth the nature of light by a word and said, “Let there be light,” has now enlightened our minds, not with that light but with his own, so that we see his glory through Christ himself. And “in the face of Jesus Christ” has this sense: since the divine nature is invisible, it is beheld, so far as is possible, through the humanity that was assumed, which is illumined by the divine light and sends out flashes of lightning. From this too it is clear that God did not put unbelief into the unbelievers, he who ungrudgingly gives all the radiance of the spiritual light; rather, they loved unbelief, and he does not [compel] them to see when they are unwilling … ### Scripture references - 2 Cor 4:6: quotation, high confidence - Gen 1:3: quotation, high confidence ### Translation notes - The section breaks off in the OCR (“…”); the words that follow in the scan (“For he shows in himself the”) seem displaced from the end of the comment on 4:4 and are not translated here. Theodoret's Christology (the divine nature seen through the assumed humanity) is translated as written. Migne's Latin, read as Greek, is removed by a logged correction. Quotations: 2 Cor 4:6; Gen 1:3. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-6). ## On 2 Cor 4:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the gospel treasure in fragile bodies shows God's power, since the apostles suffer much and are not destroyed. ### Greek text ζ΄. «Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ἧ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν.» Ἐπειδὴ γὰρ μεγάλα ἦν τὰ περὶ τῶν κηρύκων τῆς Καινῆς Διαθήκης εἰρημένα, ἑωρῶντο δὲ οὗτοι παγχάλεπα ὑπομένοντες, ἀναγκαίως ἐδίδαξεν, ὅτι καὶ ταῦτα τοῦ Θεοῦ κηρύττει τὴν δύναμιν. Καὶ θησαυρῷ μὲν ἀπεικάζει τὴν δεδομένην τοῦ Πνεύματος χάριν' ὀστράκῳ δὲ τὴν φύσιν τοῦ σώματος. Τεκμήριον δὲ τῆς τοῦ Θεοῦ δυνάμεως μέγιστον, τὸ πληγὰς τοῦτο μυρίας δεχόμενον μὴ ἀπολέσαι τὸν θησαυρόν. Εἶτα τὸν τῶν πειρασμῶν ἀπαριθμεῖται κατάλογον, καὶ τὴν ἀναλογοῦσαν τούτοις ἐπικουρίαν δείκνυσι τοῦ Θεοῦ, πη΄, θ΄, ε Ἐν παντὶ ᾿ θλιβόμενοι, ἀλλ᾽ οὐ στενοχωρούμενοι" ἀπορούμενοι, ἀλλ᾽ οὐκ ἑξαπορούμενοι " … μενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι. » Εἰ γὰρ τούτων οὐδὲν ἡμῖν προσέβαλλεν, οὐκ ἂν ἐδείχθη τὸ τῆς θείας δυνάμεως μέγεθος. Ἑπειδὴ δὲ ὡς ἐοίκαμεν φυτοῖς ἐν πυρὶ τεθηλότι, κηρύττομεν δι᾽ ὧν πάσχοντες ἀπήμαντοι φυλαττόμεθα, τοῦ προασπίζοντος Θεοῦ τὴν ἰσχύν. Τὸ δὲ ἀπορούμενοι, ἀλλ᾽ οὐκ ἐξαπορούμενοι, ἀντὶ τοῦ· Ἐν ἀπόροις πράγμασι πόρους εὑρίσκομεν σωτηρίας. «Πάντοτε τὴν νέκρωσιν τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. ν Οὕτω καὶ ἀλλαχοῦ φησιν " ε Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν δὶ» ### English translation (Claude) “But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” Since great things had been said about the heralds of the New Covenant, yet they were seen enduring very grievous things, he had to teach that these too proclaim the power of God. He likens the grace of the Spirit that has been given to a treasure, and the nature of the body to earthenware. And the greatest proof of God's power is that this vessel receives countless blows yet does not lose the treasure. Then he counts up the catalogue of trials and shows God's help matching them. “Afflicted in every way, but not crushed; perplexed, but not driven to despair; … but not destroyed.” For if none of these things assailed us, the greatness of the divine power would not have been shown. But since we are like plants flourishing in fire, by the very things in which we suffer and are kept unharmed we proclaim the strength of God who shields us. “Perplexed, but not driven to despair” means: in perplexing circumstances we find ways of salvation. “Always carrying about in the body the dying of the Lord Jesus, so that the life of Jesus also may be manifested in our body.” So he says elsewhere too: “If indeed we suffer with him, so that we may also be glorified with him.” ### Scripture references - 2 Cor 4:7: quotation, high confidence - 2 Cor 4:8–9: quotation, high confidence - 2 Cor 4:10: quotation, high confidence - Rom 8:17: quotation, high confidence ### Translation notes - This ref holds 2 Cor 4:7–10 (lemmas of 4:7, 4:8–9 and 4:10). In the lemma of 4:9 the words “persecuted, but not forsaken; struck down” are lost in the OCR together with Migne's Latin column (“…”). Latin debris is removed by logged corrections. Quotation: Rom 8:17. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-7). ## On 2 Cor 4:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the apostles gladly face death for Christ in order to share his life and the incorruption of the flesh. ### Greek text ια΄. «ε᾿Δεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. » Τούτου δὴ χάριν ἀσπασίως δεχόμεθα τοὺς θανατηφόρους ὑπὲρ τοῦ Δεσπότου κινδύνους, ἵνα καὶ τῆς ζωῆς αὐτοῦ μετάσχωμεν, καὶ τὴν πρόσκαιρον διδόντες ζωὴν, τῆς σαρκὸς τὴν ἀφθαρσίαν ἀντιλάβωμεν. Τὸ δὲ, ἀεὶ, πρὸς τὴν ἀκριβῆ συνθήκην" ἠβουλήθη γὰρ εἰπεῖν" Ἡμεῖς γὰρ οἱ ζῶντες. ε ### English translation (Claude) “For we who live are always being handed over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh.” For this reason we gladly accept deadly dangers for the Master's sake, so that we may share in his life too, and, giving up this temporary life, receive in exchange the incorruption of the flesh. As for “always,” it belongs with the exact construction; for he meant to say, “For we who live …” ### Scripture references - 2 Cor 4:11: quotation, high confidence ### Translation notes - Theodoret's grammatical remark on “always” is cut short in the OCR (“…”); he seems to say that “always” goes with “we who live.” Quotation: 2 Cor 4:11. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-11). ## On 2 Cor 4:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the apostles face death so that the Corinthians may have life. ### Greek text ιβ'. ε Ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν, » Τῆς γὰρ ὑμετέρας εἴνεκα σωτηρίας ὑπομένομεν τοὺς κινδύνους " μετὰ κινδύνων γὰρ ὑμῖν τὴν διδασκαλίαν προσφέρομεν" ἡμῶν δὲ κινδυνευόντων, ὑμεῖς ἀπολαύετε τῆς ζωῆς, Ἐπειδὴ δὲ τῆς ἀθανάτου ζωῆς ἐμνημόνευσεν, ἐν ἐλπίσι δὲ αὕτη, τὸ δὲ ἐλπιζόμενον οὐκ ὁρᾶται, προφητικῆς ἀναμιμνήσκει φωνῆς, δεικνὺς καὶ τοὺς πάλαι γεγενημένους ἀγίους ### English translation (Claude) “So death is at work in us, but life in you.” For it is for the sake of your salvation that we endure the dangers; for we bring you the teaching amid dangers, and while we are in danger you enjoy life. Since he had mentioned immortal life, and this lies in hope, and what is hoped for is not seen, he recalls a prophetic utterance, showing that the saints born of old also … ### Scripture references - 2 Cor 4:12: quotation, high confidence - Rom 8:24: allusion, medium confidence ### Translation notes - The section breaks off in the OCR (“…”); the prophetic utterance is Ps 116:10 (LXX 115:1), quoted in 2 Cor 4:13. Quotation: 2 Cor 4:12. Allusion: Rom 8:24. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-12). ## On 2 Cor 4:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret begins to explain why Paul's quotation of “I believed, therefore I spoke” fits his argument about hope in the unseen. ### Greek text ιγ΄. «Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον" Ἐπίστευσα, διὸ ἐλάλησα’ καὶ ἡμεῖς πιστεύομεν; διὸ καὶ λαλοῦμεν. » Λίαν δὲ ἁρμοδίως τὴν μαρτυρίαν παρήγαγεν" ὁ γὰρ μακάριος Δαβὶδ ἐν τῷ πρὸ τούτου ψαλμῷ εἰρηκὼς, ὅτι « Ἐῤῥύσατο τὴν ψυχὴν μου ἐκ' θανάτου, τοὺς ὀφθαλμούς μου ἀπὸ δακρύων, καὶ τοὺς πόδας μου ἀπὸ ### English translation (Claude) “Having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believe, and therefore we speak.” Very fittingly he brought in the testimony. For the blessed David, having said in the psalm before this, “He delivered my soul from death, my eyes from tears, and my feet from … ### Scripture references - 2 Cor 4:13: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - Ps 116:8 (114:8 LXX): quotation, high confidence ### Translation notes - The comment runs on into the next section (staged as 4.15), which completes the quotation. Migne's Latin, read as Greek, is removed by a logged correction. Quotations: 2 Cor 4:13; Ps 116:10 (LXX 115:1); Ps 116:8 (LXX 114:8). ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-13). ## On 2 Cor 4:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the same Spirit spoke through David and through the apostles, that Christ's resurrection guarantees ours, and that God's grace calls for continual thanksgiving. ### Greek text εἰ. » δι ὀλισθήματος, τοῦ εὐαρεστῆσαι ἐνώπιον Κυρίου ἐν χώρᾳ ζώντων " ν οὐκ ἑωρᾶτο δὲ αὕτη ἡ χώρα ἀρχόμενος τοῦ μετὰ τοῦτον ψαλμοῦ ἔφη" ε Ἐπίστευσα, διὸ ἐλάλησα. ν Τὸ αὐτὸ δὲ, φησὶ, Πνεῦμα καὶ δι᾽ ἐκείνων ἐφθέγξατο, καὶ δι᾽ ἡμῶν φθέγγεται. ιδ΄, « Εἰδότες ὅτι ὁ ἐγείρας τὸν Κύριον Ἰησοῦν, καὶ ἡμᾶς διὰ Ἰησοῦ ἐγερεῖ, καὶ παραστήσει σὺν ὑμῖν.» Πάντων ἕνεκα τὸν θάνατον ὁ Δεσπότης κατεδέξατο, ἵνα πάντες αὐτῷ τῆς ἀναστάσεως κοινωνήσωμεν. Πιστεύομεν τοιγαροῦν, ὡς καὶ ἡμᾶς δι' αὐτοῦ κρείττους ἀποφανεῖ τοῦ θανάτου, καὶ κοινῇ ὑμᾶς τε καὶ ἡμᾶς τῷ φοβερῷ βήματι παραστήσει. ιε΄, «Τὰ γὰρ πάντα δι' ὑμᾶς "ν τουτέστι τοὺς πιστεύοντας. Οὐ γὰρ περὶ μόνων ἔφη τῶν Κορινθίων, ἀλλὰ περὶ πάντων τῶν τὸ κήρυγμα δεξαμένων. εἼνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν, περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ.» τἀ κατὰ τὸν Δεσπότην Χριστὸν ᾧκονόμησε. Προσήκει τοίνυν ἡμᾶς διηνεκῶς αὐτὸν τοῖς ὕμνοις ἀμείβεσθαι. ### English translation (Claude) … slipping, to be well-pleasing before the Lord in the land of the living,” though this land was not seen, said at the beginning of the psalm after this: “I believed, therefore I spoke.” The same Spirit, he says, spoke through them and speaks through us. “Knowing that he who raised the Lord Jesus will raise us also through Jesus, and will present us with you.” The Master accepted death for the sake of all, so that we might all share in the resurrection with him. We believe, therefore, that through him he will show us too to be stronger than death, and will present you and us together at the fearful judgment seat. “For all things are for your sakes”: that is, for the believers. For he did not speak of the Corinthians alone, but of all who received the proclamation. “So that grace, having increased through the many, may make thanksgiving abound to the glory of God.” … arranged the things concerning Christ the Master. It is fitting, then, for us to repay him continually with hymns. ### Scripture references - Ps 116:8–9 (114:8-Ps LXX): quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - 2 Cor 4:14: quotation, high confidence - 2 Cor 4:15: quotation, high confidence ### Translation notes - This ref, numbered 4.15 by the staging, begins in the middle of the comment on 2 Cor 4:13 (completing the quotation of Ps 116:8–9, LXX 114:8–9) and holds the lemmas of 4:14 and 4:15. Words are lost before “arranged the things concerning Christ the Master” (“…”). Quotations: Ps 116:8–9 (LXX 114:8–9); Ps 116:10 (LXX 115:1); 2 Cor 4:14–15. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-15). ## On 2 Cor 4:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the outer man decays while the inner is renewed, and that brief, light affliction earns an eternal weight of glory. ### Greek text ις΄. ε Διὸ οὐκ ἐκκακοῦμεν.» Οὐκ ἀλύομεν, οὐδὲ ἀθυμοῦμεν, ἀλλὰ γενναίως ἅπαντα φέρομεν. εἰ καὶ " ὁ ἔξωθεν " ἡμῶν ἄνθρωπος φθείρεται, ἀλλ᾽ ὁ ἔσωθεν ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ.» Μέγιστον γὰρ ἡ ψυχὴ κομίζεται κέρδος ἀνδρείᾳ χρωμένη. Εἶτα τοῖς προσδοκωμένοις ἀγαθοῖς παρεξετάζει τοῦ παρόντος βίου τὰ λυπηρά. ιζ΄. « Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως. ἡμῶν, καθ᾽ ὑπερβολὴν, εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν.» Καὶ διὰ μὲν τοῦ παραυτίκα, ἔδειξε τὸ βραχύ τε καὶ πρόσκαιρον. '᾿Αντιπαρατίθησι δὲ τῷ παραυτίκα, τὸ αἰώνιον " τῷ δὲ ἐλαφρῷ καὶ κούφῳ, τὸ βαρὺ, τουτέστι, τὸ πολύτιμον " τὸ δὲ, καθ᾽ ὑπερβολὴν, εἰς ὑπερβολήν· τῇ δὲ. θλίψει, οὐ τὴν ἄνεσιν, ἀλλὰ τὴν δόξαν, ἥπερ. ἐστὶ μείζων πολλῷ. Καὶ ἐπειδὴ ταῦτα μὲν ἑωρᾶτο, ἐκεῖνα. δὲ. οὐκ ἐφαίνετο, εἰκότως προστέθεικε " ### English translation (Claude) “Therefore we do not lose heart.” We are not distressed or despondent, but bear everything nobly. “Even if our outer man is wasting away, yet our inner man is being renewed day by day.” For the soul gains the greatest profit when it shows courage. Then he weighs the painful things of the present life against the good things expected. “For the momentary lightness of our affliction is working for us, beyond measure and to excess, an eternal weight of glory.” By “momentary” he showed what is brief and temporary. Against “momentary” he sets “eternal”; against “light” and slight, “weight,” that is, what is of great price; [he adds] “beyond measure and to excess”; and against affliction he sets not relief but glory, which is far greater. And since these things were seen, while those did not appear, he fittingly added: ### Scripture references - 2 Cor 4:16–17: quotation, high confidence ### Translation notes - This ref holds 2 Cor 4:16–17. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. The last words introduce the lemma of 4:18. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-16). ## On 2 Cor 4:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-4-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret teaches that both the pains and the comforts of this life pass, so believers should wait for eternal goods. ### Greek text ιη΄. « Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα " τὰ γὰρ βλεπόμενα, πρόσκαιρα" τὰ δὲ μὴ βλεπόμενα, αἰώνια, ν Πρόσκαιροι δὲ οὐκ αἱ θλίψεις μόναι, ἀλλὰ καὶ αἱ ἀνέσεις τοῦ παρόντος βίου. Οὐ. χρὴ τοίνυν προσηλῶσθαι τοῖς. ἐπικήροις, ἄλλα προσμένειν. τὴν τῶν. αἰωνίων. ἀπόλαυσιν. ἀγαθῶν... : ### English translation (Claude) “While we look not at the things that are seen but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.” Not only the afflictions of the present life are temporary, but its comforts too. So one must not be nailed to perishable things, but wait for the enjoyment of the eternal goods. ### Scripture references - 2 Cor 4:18: quotation, high confidence ### Translation notes - Quotation: 2 Cor 4:18. ### Citation (SBL) Theodoret, Interp. 2 Cor. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/4-18). ## On 2 Cor 5:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the earthly tent as present life and the body, set against the eternal heavenly house. ### Greek text α'. « Οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν. οἰκίαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς. ν» Ἐπίγειον οἰκίαν τὴν κατὰ τὸν παρόντα βίον λέγει διαγωγὴν" σκῆνος δὲ τὸ σῶμα. Ἐὰν τοίνυν, φησὶ, τέλος λάβῃ τὰ παρόντα, τὴν ἀχειροποίητον ἔχομεν οἰκίαν, τὴν αἰώνιον, τὴν οὐράνιον. ᾿Αντιτέθειχε γὰρ τῇ μὲν ἐπιγείῳ τὴν οὐράνιον, τῇ δὲ καταλυομένη τὴν αἰώνιον, τῇ δὲ ὑπ᾽ ἀνθρώπων κατασκευαζομένῃ τὴν ἀχειροποίητον.. ### English translation (Claude) “For we know that if the earthly house of the tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens.” By “earthly house” he means our way of life in this present life, and by “tent” the body. If, then, he says, present things come to an end, we have the house not made with hands, the eternal, the heavenly. For against the earthly he has set the heavenly, against what is dissolved the eternal, and against what is built by men the one not made with hands. ### Scripture references - 2 Cor 5:1: quotation, high confidence ### Translation notes - Theodoret's lemma lacks “our” before “earthly house” (Migne's footnote records it in one manuscript). Quotation: 2 Cor 5:1. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-1). ## On 2 Cor 5:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads the heavenly dwelling as incorruption put on over the same body, not exchanged for another. ### Greek text β΄. «Καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες. » Οἰκητήριον ἐνταῦθα τὴν ἀφθαρσίαν ἐκάλεσεν " ἐξ οὐρανοῦ " δὲ αὐτὴν εἴρηκεν, ἐπειδὴ ἐκεῖθεν ἡμῖν ἡ δωρεὰ καταπέμπεται. Οὐκ εἶπε δὲ, ἐνδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἐπειδὴ οὐκ ἕτερον ἐνδυόμεθα σῶμα, ἀλλὰ τὸ φθαρτὸν τοῦτο τὴν ἀφθαρσίαν ἐπενδύεται, ### English translation (Claude) “For in this we groan, longing to put on over [us] our dwelling from heaven.” Here he called incorruption a dwelling, and said it is “from heaven” because the gift is sent down to us from there. He did not say “to put on” but “to put on over,” since we do not put on another body, but this corruptible body puts on incorruption over it. ### Scripture references - 2 Cor 5:2: quotation, high confidence - 1 Cor 15:53: allusion, medium confidence ### Translation notes - Theodoret's point rests on ἐπενδύσασθαι (“to put on over”). Quotation: 2 Cor 5:2. Allusion: 1 Cor 15:53. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-2). ## On 2 Cor 5:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that all will rise incorruptible but not all will share God's glory; “naked” means stripped of glory. ### Greek text γ΄. « Εἴ γε καὶ ἐνδυσάμενοι, οὐ γυμνοὶ εὑρεθησόμεθα.» Πάντες μὲν γὰρ ἄνθρωποι τὸ τῆς ἀφθαρσίας ἔνδυμα περιβαλοῦνται, οὖκ ἅπαντες δὲ τῆς θείας μετασχήσουσι δόξης. Γυμνοὺς τοίνυν καλεῖ τοὺς τῆς δόξης γεγυμνωμένους, οἷς ἑαυτὸν συνέταξεν ὁ Ἀπόστολος, μετριάζειν καὶ Κορινθίους καὶ πάντας ἀν- ### English translation (Claude) “If indeed, having put it on, we shall not be found naked.” For all people will be clothed with the garment of incorruption, but not all will share in the divine glory. So he calls “naked” those stripped of glory, among whom the Apostle has counted himself, [teaching] the Corinthians and all people to be modest … ### Scripture references - 2 Cor 5:3: quotation, high confidence ### Translation notes - The section breaks off in the OCR (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. Theodoret's text reads “having put it on” (ἐνδυσάμενοι). Quotation: 2 Cor 5:3. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-3). ## On 2 Cor 5:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that believers long not to shed the body but to be freed from its passions and clothed with incorruption. ### Greek text δ΄. « Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ᾽ … τοῦ σώματος ἐφιέμενοι, ἀλλὰ τῶν τούτου παθῶν ἐλεύθεροι γίνεσθαι ποθοῦντες. Οὐ γὰρ ἀποδύσασθαι τὸ σῶμα, ἀλλ᾽ ἐπενδύσασθαι τὴν ἀφθαρσίαν ὀρεγόμεθα. Γνωσόμεθα δὲ πῶς τοῦτο ἔσται. ε Ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. » “Ὥσπερ ἀνίσχον. τὸ φῶς φροῦδον τὸ σκότος. ποιεῖ, οὕτως ἡ ἀνώλεθρος ζωὴ τὴν φθορὰν ἀφανίζει. ### English translation (Claude) “For we who are in the tent groan, being burdened, in that we do not wish to be unclothed, but …” [We groan,] not longing [to be rid] of the body, but longing to become free of its passions. For we do not desire to put off the body, but to put on incorruption over it. We shall learn how this will be: “so that what is mortal may be swallowed up by life.” As light, when it rises, makes darkness vanish, so the indestructible life does away with corruption. ### Scripture references - 2 Cor 5:4: quotation, high confidence ### Translation notes - The end of the lemma of 2 Cor 5:4 (“to be further clothed”) and the opening words of the comment are lost in the OCR together with Migne's Latin column and footnotes (removed by logged corrections); the bracketed words supply the sense. Quotation: 2 Cor 5:4. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-4). ## On 2 Cor 5:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that God foresaw the fall and prepared its remedy, gave the Spirit as pledge, and teaches believers to long to be with the Lord rather than fear death. ### Greek text ε΄. « Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς, ὁ καὶ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ Πνεύματος.» Ἄνωθεν δὲ τὰ καθ᾽ ἡμᾶς οὕτως ὁ Ποιητὴς ᾧκονόμησε" καὶ προορῶν τοῦ ᾿Αδὰμ τὴν παράβασιν, προκατεσκεύασε τῷ τραύματι κατάλληλον φάρμακον. Αὐτὸς δὲ ἡμῖν καὶ τοῦ Πνεύματος τὸν ἀῤῥαβῶνα κεχάρισται. Τοῦτο δὲ τέθεικεν, ἀπὸ τῶν διὰ τοῦ Πνεύμᾶτος ἐνεργουμένων θαυμάτων τὰς περὶ τῶν μελλόντων ἐπαγγελίας δεικνὺς ἀληθεῖς. ς"-η΄. ε« Θαῤῥοῦντες οὖν πάντοτε, καὶ εἰδότες, ὅτι ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου. (Διὰ πίστεως γὰρ περιπατοῦμεν, οὗ διὰ εἴδους.) Θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. » Οὐ τοῦτο λέγει, ὅτι πόῤῥω τοῦ Κυρίου ἐσμὲν ἔτι τῷ θνητῷ συνεζευγμένοι σώματι" ἀλλ᾽ ὅτι νῦν αὐτὸν τοῖς τοῦ σώματος ὀφθαλμοῖς οὐχ ὁρῶμεν, τότε δὲ καὶ ὀψόμεθα, καὶ συνεσόμεθα. Νῦν γὰρ, φησὶ, οὐκ αὐτὰ βλέπομεν τὰ προσδοκώμενα πράγματα, ἀλλὰ διὰ μόνης αὐτὰ τῆς πίστεως ὁρῶμεν. Διά τοι τοῦτο καὶ ἐφιέμεθα ἐκδημῆσαι μὲν ἐκ τοῦ σώματος, ἐνδημῆσαι δὲ πρὸς τὸν Κύριον. Διδάσκει δὲ διὰ τούτων μὴ δεδιέναι τὸν θάνατον, ἀλλὰ ποθεῖν τὴν ἐντεῦθεν ἀπαλ- ### English translation (Claude) “Now the one who has prepared us for this very thing is God, who also gave us the pledge of the Spirit.” From the beginning the Maker arranged our affairs in this way: foreseeing Adam's transgression, he prepared beforehand a remedy suited to the wound. And he himself has graciously given us the pledge of the Spirit. He has set this down to show, from the miracles worked through the Spirit, that the promises about the things to come are true. “Being therefore always confident, and knowing that while we are at home in the body we are away from the Lord (for we walk by faith, not by sight), we are confident, and would rather be away from the body and at home with the Lord.” He does not mean that we are far from the Lord while we are still joined to the mortal body, but that now we do not see him with the eyes of the body, whereas then we shall both see him and be with him. For now, he says, we do not see the expected realities themselves, but see them by faith alone. For this reason we long to depart from the body and to be at home with the Lord. By these words he teaches us not to fear death, but to long for release from here … ### Scripture references - 2 Cor 5:5: quotation, high confidence - 2 Cor 5:6–8: quotation, high confidence - Gen 3:6: allusion, low confidence ### Translation notes - This ref holds 2 Cor 5:5–8 (lemmas of 5:5 and 5:6–8). The section breaks off in the OCR (“…”). Allusion: Gen 3 (Adam's transgression). ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-5). ## On 2 Cor 5:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret teaches that faith must be joined to a life pleasing to God, since all will be laid bare before Christ's judgment seat and repaid in body and soul. ### Greek text θ΄. ε Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι. ν Οὐκ ἀρκεῖ γὰρ ἡ πίστις εἰς σωτηρίαν, ἀλλὰ προσήκει διὰ πάντων θεραπεῦσαι τὸν εὐεργέτην. Τὸ δὲ, φιλοτιμούμεθα, ἀντὶ τοῦ, προθυμούμεθα, τέθεικε. Δείκνυσι δὲ καὶ ἑτέρωθεν ἀναγκαίαν οὖσαν τὴν κτῆσιν τῆς ἀρετῆς. ι΄. « Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ. ν Οὐκ εἶπε, παραστῆναι, ἀλλὰ, φανερωθῆναι. Ἱκανὸν δὲ τοῦτο καὶ τοὺς ἀναλγησίαν νοσοῦντας δεδίξασθαι, καὶ θεραπεῦσαι τῆς ἁμαρτίας τὰ τραύματα, ἵνα μὴ ταῦτα πᾶσι γένηται φανερά, Καὶ ἔτέρωθεν δὲ πάλιν αὔξει τὸ δέος" «Ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. ν Δίκαιος γὰρ ὧν ὁ κριτὴς ὑπὲρ τῶν βεβιωμένων ἑκάστῳ καταλλήλους τὰς ἀντιδόσεις παρέξει. Ἔδειξε δὲ κατὰ ψυχὰς μετὰ τῶν σωμάτων δεχομένας τὰς ἀντιδόσεις. ᾿ ### English translation (Claude) “Therefore we also make it our ambition, whether at home or away, to be pleasing to him.” For faith is not enough for salvation; one must also serve the benefactor in all things. He has put “we make it our ambition” for “we are eager.” He shows from another side too that the acquiring of virtue is necessary: “For we must all be made manifest before the judgment seat of Christ.” He did not say “stand before” but “be made manifest.” This is enough to frighten even those sick with insensibility, and to make them heal the wounds of sin, lest these become manifest to all. And from yet another side he increases the fear: “so that each may receive the things done through the body, according to what he has done, whether good or bad.” For since the judge is just, he will give each the recompense that matches the life he has lived. And he showed that souls receive the recompense together with their bodies. ### Scripture references - 2 Cor 5:9: quotation, high confidence - 2 Cor 5:10: quotation, high confidence ### Translation notes - This ref holds 2 Cor 5:9–10. Theodoret's statement that faith alone is not enough for salvation, without serving God, is translated as written. Quotations: 2 Cor 5:9–10. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-9). ## On 2 Cor 5:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the fear of the Lord and the love of Christ, who died for all, drive Paul's ministry, and that since Christ's risen body is incorruptible no one is any longer known as merely mortal. ### Greek text ιΔ'. « Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώποὺς πείθομεν, Θεῷ δὲ πεφανερώμεθα, » Τοῦτο τὸ δέος ἐπικείμενον ἔχοντες, τοὺς περὶ ἡμῶν ψευδεῖς ἔχοντας δόξας ἐπανορθοῦν πειρώμεθα, καὶ τὰ καῦ᾽ ἡμᾶς ὅπως ἔχει διδάτχειν, καίΐτοι σαφῶς εἰδότες ὡς πάντων ἐστὶν ἐπόπτης ὁ τῶν ὅλων Θεός. « Ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. ν» Ὑμᾶς δὲ οἵμα: τῶν ἡμετέρων μὴ δεῖσθαι λόγων, ἀκριβῶς τὸν ἡμέτερον ἐπισταμένους σκοπόν. ιβ΄. «Οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλ᾽ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους, καὶ μὴ καρδίᾳ, » Πάλιν αὐτοὺς ἐθεράπευσε, τὴν περὶ αὑτὸν αὐτοῖς μαρτυρήσας διάθεσιν. Οὐ γὰρ ὁμῶν ἕνεκα, φησὶ, ταῦτα λέγω" ἀλλ᾽ ἵνα μάθητε πῶς ὑμᾶς προσήκει τῷ διδασκάλῳ συνηγορεῖν, καὶ τῶν ἐναντίων τὴν ψευδολογίαν ἐλέγχειν, οἵ διπλόην περίκεινται, καὶ ἕτερα μὲν φρονοῦσιν, ἕτερα δὲ λαλοῦσιν. ιγ΄. «Εἴτε γὰρ ἐξέστημεν, Θεῷ εἴτε σωφρονοῦμεν, ὑμῖν. ν Σωφροσύνην ἐνταῦθα τὴν ταπεινοφροσύνην ἐκάλεσε - ἔκστασιν δὲ τὴν τῶν κατορθωμάτων διήγησιν " ἀμφότερα δὲ ὀρθῷ ποιῶ λογισμῷ. ιδ΄, ιε΄. « Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ δ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα "δ οἱ πάντες ἀπέθανον. Καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.» Ταῦτα πάλιν τῇ προτέρᾳ συνῆψεν ἀκολουθίᾳ. Εἰρηκὼς γάρ Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι, ἀναγκαίως τῆς ἀγάπης τὴν αἰτίαν ἐπέδειξε. Πυρπολούμεθα γάρ, φησιν, ὑπὸ τῆς περὶ τὸν Χριστὸν ἀγάπης, λογιζόμενοι ὅτι πάντων ἡμῶν ὑποκειμένων θανάτῳ, μόνος τὸν ὑπὲρ ἡμῶν κατεδέξατο θάνατον, ἵνα ἡμῖν τὴν ζωὴν πραγματεύσηται. Οὗ δὴ χάριν ὑπειλήφαμεν δίκαιον αὐτῷ ζῇν, καὶ κατὰ τοὺς αὑτοῦ ᾿ πολιτεύεσθαι νόμους " τοῦτο γὰρ αὐτῷ τὸ χρέος ὀφεί- «ἰς΄. ε Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα " Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. » Λελύσθαι γὰρ τῷ Δεσποτικῷ θανάτῳ μεμαθηκότες τὸν θάνατον, οὐδένα λοιπὸν ἀνθρώπων θνητὸν ἐπιστάμεθα. Εἰ γὰρ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς παθητὸν εἶχε τὸ σῶμα, ἀλλὰ μετὰ τὸ πάθος ἄφθαρτον τοῦτο πεποίηκε καὶ ἀθά- ### English translation (Claude) “Knowing, then, the fear of the Lord, we persuade people; but we are made manifest to God.” Having this fear laid upon us, we try to correct those who hold false opinions about us, and to teach how our affairs stand, though we know clearly that the God of all is the overseer of all. “And I hope that we have been made manifest in your consciences too.” But you, I think, do not need our words, since you know our aim exactly. “We are not commending ourselves to you again, but giving you an occasion to boast on our behalf, so that you may have [an answer] for those who boast in appearance and not in heart.” Again he soothed them, attesting their disposition toward him. It is not on [my own] account, he says, that I say these things, but so that you may learn how you ought to speak up for your teacher and refute the lies of the opponents, who are wrapped in duplicity and think one thing but say another. “For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” Here he called humility “sound mind,” and the recounting of his achievements “being beside oneself”: I do both, [he means,] with right reasoning. “For the love of Christ constrains us, since we have judged this: that one died for all, therefore all died; and he died for all, so that those who live might no longer live for themselves, but for him who died for them and was raised.” Here he has joined these words to the earlier sequence. For having said, “Therefore we make it our ambition, whether at home or away, to be pleasing to him,” he had to show the cause of the love. For we are set on fire, he says, by love for Christ, reckoning that while all of us were subject to death, he alone accepted death for us, so as to procure life for us. For this reason we have judged it right to live for him and to conduct ourselves according to his laws; for we owe him this debt. “So from now on we know no one according to the flesh; even if we have known Christ according to the flesh, yet now we know him so no longer.” For having learned that death has been undone by the Master's death, we no longer know any human being as mortal. For even if Christ the Master himself had a passible body, yet after the passion he made it incorruptible and immor[tal] … ### Scripture references - 2 Cor 5:11: quotation, high confidence - 2 Cor 5:12: quotation, high confidence - 2 Cor 5:13: quotation, high confidence - 2 Cor 5:14–15: quotation, high confidence - 2 Cor 5:16: quotation, high confidence - 2 Cor 5:9: quotation, medium confidence ### Translation notes - This ref, numbered 5.14 by the staging, holds 2 Cor 5:11–16 (lemmas of 5:11a, 5:11b, 5:12, 5:13, 5:14–15 and 5:16). The section breaks off in the OCR (“…”). “On [my own] account”: the OCR reads “ὁμῶν,” probably for “ἐμοῦ”; the sense is uncertain. In “to procure life for us” the OCR is garbled (“Πνεῦμα ἐμἢν”); translated by sense. Migne's Latin column, read as Greek, is removed by logged corrections. The earlier sequence is 2 Cor 5:9. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-14). ## On 2 Cor 5:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/3-1/#p-5-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the new creation through baptism, God's initiative in reconciling sinners through his Son, and the exchange by which the sinless Christ was “made sin” so that we might become righteousness. ### Greek text ιζ΄. «Ὥστε " εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Προσήκει τοίνυν τοὺς τῷ Χριστῷ πεπιστευκότας, ὡς ἐν καινῇ τινι πολιτεύεσθαι κτίσει " νεουργηθέντες γὰρ … διὰ τοῦ παναγίου βαπτίσματος τὸ τῆς ἁμαρτίας … ιη΄. « Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς. » «Τὴν ἄφατον τοῦ Θεοῦ φιλανθρωπίαν ἐδήλωσεν. Οὐ γὰρ αὐτὸς ἡμῖν, φησὶ, κατηλλάγη, καίτοι αὐτὸς ἣν ὁ διὰ τῆς παραβάσεως ὑβρισμένος " ἀλλ᾽ ἡμᾶς ἑαυτῷ κατήλλαξεν, οὐκ ἀνθρώπῳ μεσίτῃ. χρησάμενος, ἀλλὰ τὸν μονογενῇ Υἱὸν τῆς εἰρήνης ἀποφήνας μεσίτην. Ἐνεχεί ρισε δὲ καὶ ἡμῖν τὰ. τῶν καταλλαγῶν εὐαγγέλια.. ιθ΄, ε Ὡς ὅτι ὁ Θεὸς ἦν. » Ἑνταῦθα δεῖ στίξαι.. « Ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. » Αὐτὸς γὰρ ὁ τῶν ὅλων Θεὸς διὰ τοῦ Χριστοῦ τὰς πρὸς τοὺς ἀνθρώπους καταλλαγὰς ἐποιήσατο. Τίς δὲ ὁ τούτων τρόπος; ε Μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.» Ἐδωρήσατο τῶν ἀμαρτημάτων τὴν ἄφεσιν, καὶ ἡμᾶς ὑπηρέτας τῆς εἰρήνης ἐχειροτόνησεν. χ΄. ε« Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν. » Ἐπειδὴ. διάκονος τῶν καταλλαγῶν ἔφη προκεχειρίσθαι, ἀναγκαίως τὴν πρεσβείαν προσφέρει, καὶ δεικνὺς τῆς πρεσβείας τὸ ἀξιόπιστον, ἐπήγαγεν" « Ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾽ ἡμῶν. » Τί δὲ. ἡ πρέσβευσις; « Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ. »- Ἵκανὰ καὶ τοὺς ἄγαν ἀτεράμονας ἐντρέψαι τὰ εἰρημένα. Πρῶτον μὲν γὰρ εἶπεν, ὅτι ἐκείνου ἀναιρεθέντος οὐ μόνον οὐκ ἠγανάκτησεν, ἀλλὰ ἡμᾶς, ἀπέστειλε πρεσβευτὰς, ὥστε πεῖσαι πάντας ἀνθρώπους, καὶ τὴν αὐτοῦ μακροθυμίαν αἰδεσθῆναι, καὶ τοῦ Χριστοῦ τὴν σφαγὴν ἐντραπῆναι, καὶ καταλλαγῆναι τῷ Ποιητῇ, καὶ Θεῷ, καὶ Δεσπότῃ. Προστίθησι δὲ τοῖς προειρημένοις καὶ τοῦ πάθους τὴν ἀτιμίαν. χα’. « Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα Θεοῦ δικαιοσύνη ἐν αὐτῷ. » 'Αμαρτίας γὰρ ἐλεύθερος ὧν τὸν τῶν ἁμαρτωλῶν ὑπέμεινε θάνατον, ἵνα τῶν ἀνθρώπων λύσῃ τὴν ἁμαρτίαν, καὶ τοῦτο κληθεὶς ὅπερ Ἦμεν ἡμεῖς, ἐκάλεσεν ἡμᾶς ὅπερ ὑπῆρχεν αὐτός. Τὸν γὰρ τῆς δικαιοσύνης: ἡμῖν ἐδωρήσατο πλοῦτον. ὦ ### English translation (Claude) “So if anyone is in Christ, [he is] a new creation; the old things have passed away; behold, all things have become new.” It is fitting, then, for those who have believed in Christ to live as in a new creation; for having been made new through the all-holy baptism, … of sin … “And all things are from God, who reconciled us to himself through Jesus Christ and gave us the ministry of reconciliation.” He has shown the unspeakable loving-kindness of God. For it was not he, he says, who was reconciled to us, though it was he who had been insulted by the transgression; but he reconciled us to himself, not using a human mediator, but appointing the only-begotten Son mediator of peace. And he has entrusted to us too the good news of the reconciliation. “That God was”: here one must punctuate; “in Christ reconciling the world to himself.” For the God of all himself brought about the reconciliation with mankind through Christ. And what is the manner of it? “Not counting their trespasses against them, and placing in us the word of reconciliation.” He granted the forgiveness of sins and appointed us servants of peace. “So we are ambassadors on behalf of Christ.” Since he said he had been appointed minister of the reconciliation, he of necessity delivers the embassy; and to show that the embassy is trustworthy he added: “as though God were making his appeal through us.” And what is the embassy? “We beg you on behalf of Christ, be reconciled to God.” What has been said is enough to shame even the very hard-hearted. For he said, first, that when that one was killed, [God] not only was not angry, but sent us as ambassadors to persuade all people to respect his long-suffering, to be ashamed at the slaughter of Christ, and to be reconciled to their Maker and God and Master. And to what he had said he adds also the dishonor of the passion: “For him who knew no sin he made sin on our behalf, so that we might become the righteousness of God in him.” For being free of sin, he endured the death of sinners in order to undo the sin of mankind; and having been called what we were, he called us what he himself was. For he gave us the wealth of righteousness. ### Scripture references - 2 Cor 5:17: quotation, high confidence - 2 Cor 5:18: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - 2 Cor 5:20: quotation, high confidence - 2 Cor 5:21: quotation, high confidence - 1 Tim 2:5: echo, low confidence ### Translation notes - This ref holds 2 Cor 5:17–21 (lemmas of 5:17, 5:18, 5:19, 5:20 and 5:21). Words are lost in the OCR in the comment on 5:17 (“…”), together with Migne's Latin column and footnotes, which are removed by logged corrections. Theodoret's punctuation of 5:19 (“That God was in Christ …”) is his. His reading of “made sin” (Christ was called what we were and bore the sinner's death) is translated as written. ### Citation (SBL) Theodoret, Interp. 2 Cor. 5.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/5-17). ## On 2 Cor 6:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-6-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the apostles work with their hearers so that God's grace is not made vain by a contrary life. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 6:1: quotation, high confidence - 2 Cor 5:20: quotation, medium confidence ### Translation notes - Quotation: 2 Cor 6:1; recalled: 2 Cor 5:20. ### Citation (SBL) Theodoret, Interp. 2 Cor. 6.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-1). ## On 2 Cor 6:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-6-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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 … ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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). ### Citation (SBL) Theodoret, Interp. 2 Cor. 6.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-2). ## On 2 Cor 6:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-6-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul's love has widened his heart to hold all the Corinthians. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 6:11: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 6.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-8). ## On 2 Cor 6:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-6-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 6.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/6-12). ## On 2 Cor 7:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul both praised and blamed the Corinthians to train them, and here defends himself against the slanders some had believed. ### Greek text 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" ### English translation (Claude) “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: ### Scripture references - 2 Cor 7:2: quotation, high confidence - 2 Cor 6:13: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-2). ## On 2 Cor 7:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul does not mean to condemn the Corinthians, whom he holds in his heart in life and death. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 7:3: quotation, high confidence ### Translation notes - The opening word of the second lemma is garbled in the OCR (supplied as “[I said before]”). Quotation: 2 Cor 7:3. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-3). ## On 2 Cor 7:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's boldness and pride toward the Corinthians as that of a father and teacher. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 7:4: quotation, high confidence ### Translation notes - Quotation: 2 Cor 7:4. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-4). ## On 2 Cor 7:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's “fears within” as anxiety for weaker believers. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 7:5: quotation, high confidence ### Translation notes - Quotation: 2 Cor 7:5. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-5). ## On 2 Cor 7:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul praises Titus, the bearer of the letter, to win the Corinthians' love for him. ### Greek text 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- ### English translation (Claude) “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 … ### Scripture references - 2 Cor 7:6: quotation, high confidence ### Translation notes - The section breaks off in the OCR (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. Quotation: 2 Cor 7:6. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-6). ## On 2 Cor 7:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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 ### English translation (Claude) “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 … ### Scripture references - 2 Cor 7:7–8: quotation, high confidence - 2 Cor 7:9: quotation, high confidence - 2 Cor 7:10: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-7). ## On 2 Cor 7:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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- ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-11). ## On 2 Cor 7:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-7-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes Titus's affection for the obedient Corinthians and draws a lesson for teachers and hearers, ending with a doxology. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 7:15–16: quotation, high confidence - 2 Tim 4:2: allusion, medium confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 7.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/7-15). ## On 2 Cor 8:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-8-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret introduces the collection for the saints and explains that calling the Macedonians' generosity “grace of God” does not deny their free choice. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 8:1: quotation, high confidence - 2 Cor 7:16: quotation, high confidence ### Translation notes - Theodoret's remark on grace and free choice is translated as written. Quotations: 2 Cor 8:1; 7:16. ### Citation (SBL) Theodoret, Interp. 2 Cor. 8.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-1). ## On 2 Cor 8:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-8-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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- ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 8.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-2). ## On 2 Cor 8:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-8-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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). ### Citation (SBL) Theodoret, Interp. 2 Cor. 8.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-8). ## On 2 Cor 8:21 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-8-21 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 8.21 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/8-21). ## On 2 Cor 9:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/6-1/#p-9-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul calls the collection a blessing, grace and fellowship, and wants it given gladly and in the measure each chooses. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - 2 Cor 9:5: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. 2 Cor. 9.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/9-5). ## On 2 Cor 10:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret comments on giving as sowing, on God as the supplier of every gift, and on the thanksgiving the collection produces, then begins Paul's defense against the opponents who accused him of walking according to the flesh. ### Greek text ς΄. « Τοῦτο δὲ, ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει, καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις, ἐπ᾽ εὖλογίαις καὶ θερίσει. » Ἄγαν ἁρμοδίως ἐχρήσατο τῇ μεταφορᾷ, καὶ σπόρον τὴν τοιαύτην φιλοτιμίαν ὠνόμασε, τὸν πολύχουν τῆς εὐποιῖας μηνύων καρπόν. Ἐνεδείξατο καὶ τοὺς σμικρολογίᾳ χρωμένους, τῇ ποσότητι τοῦ σπόρου τὸν ἀμητὸν ἀκολουθεῖν εἰρηκώς, Εἶτα πάλιν τῇ γνώμῃ παραχωρεῖ. ζ΄. ε« Ἕκαστος καθὼς προαιρεῖται τῇ καρδίᾳ, μὴ ἐκ λύπης ἣ ἐξ ἀνάγκης" ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. » Τοῦτο καὶ 'Ρωμαίοις ἐπιστέλλων ἔφη « Ὁ ἐλεῶν, ἐν ἱλαρότητι. ν Χρὴ γὰρ ἡγεῖσθαι τῆς τῶν χρημάτων χορηγίας τὴν τῆς ψυχῆς εὐθυμίαν. Εἶτα αὑτοῖς ἐπεύχεται, τὴν πατρικὴν φιλοστοργίαν ἐπιδεικνύς. η΄, θ΄. « Δυνατὸς δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν. Καθὼς γέγραπται" Ἑσκόρπισεν, ἔδωκε τοῖς πένησιν᾽ ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. » Καὶ τῶν θείων αὐτοῖς χαρισμάτων τὸν πλοῦτον, καὶ τῶν τῆς ἀρετῆς κατορθωμάτων περιουσίαν ἐξήτησε. Πᾶσαν γὰρ χάριν τὰ χαρίσματα λέγει, ἔργον δὲ ἀγαθὸν, τὰ εἴδη τῆς ἀρετῆς. Εἰς καιρὸν δὲ καὶ τὴν προ… σαν ὡς ἡ τῶν χρημάτων ὑπεροψία τὴν αἰώνιον φύει … ια΄, « Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν χορηγῆσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. Ἐν παντὶ πλουτιζόμενοι, εἰς πᾶσαν ἀπλότητα, ἥτις κατεργάζεται δι᾽ ἡμῶν εὐχαριστίαν τῷ θεῷ. » Οὐκ ἀπλῶς τὴν εὐχὴν τῇ παραινέσει συνήρμοσεν, ἀλλὰ διδάσκων τὸν τῆς θείας δυνάμεως πλοῦτον, καὶ ὅτι δύναται μὲν αὐτὸς ἅπασιν ἀφθόνως χορηγεῖν τἀγαθά. Αὐτὸς γὰρ καὶ τὸν σπόρον ἐξ ἀρχῆς δέδωκε τοῖς ἀνθρώποις, αὐτὸς καὶ τοῦτον εἰς τὴν γῆν καταβαλλόμενον τρέφει, καὶ τὴν ἐκ τούτου τροφὴν τοῖς ἀνθρώποις πορίζει. Τῆς δὲ ὑμετέρας ὅμως προμηθούμενος ὠφελείας, δι᾽ ὑμῶν βούλεται τοὺς δεομένους ἀπολαύειν τῶν ἀναγκαίων. Σπόρον μέντοι πάλιν τὴν εὐποιῖαν ἐκάλεσε " γεννήματα δὲ δικαιοσύνης, τὴν ἐκ ταύτης βλαστάνουσαν ὠφέλειαν" ἁπλότητα δὲ τὴν φιλοτιμίαν. Ὁ γὰρ λογισμοῖς περιττοῖς κεχρημένος τῆς σμικρολογίας τὸ… ιβ΄, ιγ΄. « Ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὗ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ, διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν Θεόν. » Μὴ νομίσητε, φησὶν, ἓν ἐκ τοῦδε κατορθοῦσθαι τοῦ πράγματος, καὶ μόνην τῶν ἁγίων τὴν ἔνδειαν θεραπεύεσθαι " καὶ γὰρ ἑτέρους φύει πολλῷ μείζους καρπούς. Παρασκευάζει γὰρ διὰ πάντων τὸν τῶν ὅλων ὑμνεῖσθαι Θεόν. Λέγει δὲ καὶ ἐπὶ τίσιν ὑμνεῖται. « Ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ ἁπλότητι τῆς κοινωνίας εἰς αὑτοὺς, καὶ εἰς πάντας, (ιδ) καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐν ὑμῖν. » Ὁρῶντες γὰρ ὅπως μὲν τὸ θεῖον ἐδέξασθε κήρυγμα, ὅπως δὲ ὑμᾶς αὐτοὺς ὑπετάξατε τῷ Δεσπότῃ, θεωροῦντες δὲ καὶ τὴν περὶ τοὺς ἁγίους φιλοτιμίαν, οὐκ ἐκείνους μόνους τοὺς ἐν Ἱεροσολύμοις διάγοντας, ἀλλὰ καὶ τοὺς ὁπουδήποτε, τὴν δοξολογίαν προσφέρουσι τῷ τούτων αἰτίῳ θεῷ· καρποῦσθε δὲ καὶ ὑμεῖς τὰς ὑπὲρ ὑμῶν ὑπ᾽ ἐκείνων προσφερομένας δεήσεις. Σφόδρα γὰρ ὑμᾶς ποθοῦσι, τὴν περὶ ὑμᾶς τοῦ Θεοῦ φιλοτιμίαν μανθάνοντες. ιε΄, « Χάρις δὲ τῷ Θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.» Σύνηθες τῷ ᾿Αποστόλῳ τὸν Θεὸν ἀνυμνεῖν ὅταν περί τινος τῶν θείων οἰκονομιῶν διεξίῃ, Οὗ δὲ ἡ δωρεὰ ἀνεκδιήγητος, πῶς ἡ οὐσία καταληπτή; Ταῦτα περὶ τῆς τῶν ἁγίων θεραπείας διεξελθὼν, ἄρχεται λοιπὸν τὴν κατὰ τῶν ἀπατεώνων ἐκείνων ἐξυφαίνειν κατηγορίαν" ἅπτεται δὲ καὶ αὐτῶν Κορινθίων, αἰνιττόμενος ὥς τινες ἐξ αὐτῶν ταῖς ἐκείνων… α΄, β΄. « Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς. Δέομαι δὲ τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. » ΟΙ ἐξ Ἰουδαίων πεπιστευκότες, καὶ τὴν νομικὴν… θεῖον ᾿Απόστολον, εὐτελῆ μὲν ἀποκαλοῦντες καὶ ἰδιώτην, λέγοντες δὲ αὐτὸν λάθρα φυλάττειν τὸν νόμον, προφανῶς δὲ τοῦτο μὴ ποιεῖν διὰ τὴν τῶν ἐξ ἐθνῶν πεπιστευκότων ἀσθένειαν. Τὸ γὰρ, κατὰ σάρκα περιπατεῖν, ἀντὶ τοῦ, κατὰ τὸν νόμον πολιτεύεσθαι, τέθεικε. Τὸ δὲ, αὐτὸς ἐγὼ Παῦλος, πολλὴν ἔμφασιν ἔχει τῆς ἀποστολικῆς ἀξίας - ἀναμιμνήσκει γὰρ αὐτοὺς τῶν παρ᾽ αὐτοῖς γεγενημένων θαυμάτων, καὶ τῶν δι᾽ αὑτοῦ παρασχεθέντων αὐτοῖς χαρισμάτων. Τῆς δὲ τοῦ Χριστοῦ πραότητος καὶ ἐπιεικείας ἐμνήσθη, διδάσκων ὅτι ταύτης ὧν ζηλωτὴς μετρίῳ κέχρηται τῷ φρονήματι, καὶ τὴν ἀποστολικὴν οὐκ… γ΄. « Ἐν σαρκὶ γὰρ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα. ») Σάρκα γὰρ περικείμενοι, τοῖς τῆς σαρκὸς οὐκ ἀκολουθοῦμεν παθήμασι. δ, ε Τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων. » Ὅπλα γὰρ ἔχομεν τοῦ Πνεύματος τὰ χαρίσματα, δι᾽ ὧν νιχηφόροι γινόμεθα, καὶ τοὺς ἀντιτείνοντας ὑποτάττομεν τῷ Δεσπότῃ. Εἶτα σαφέστερον τὰ ὀχυρώματα δείκνυσι. « Λογισμοὺς καθαιροῦντες, (ε΄) καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ͵ καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ.» “Ὥσπερ ναοὺς τοῦ Θεοῦ τοὺς ἁγίους ὠνόμασεν, οὕτως… μένους. Τούτους, φησὶ, καθάπερ τινὰς δοριαλώτους, ἀπὸ τῆς παρατάξεως ἄγοντες, τῷ βασιλεῖ τῶν ὅλων προσφέρομεν, καὶ τοῖς τούτου νόμοις παρασκευάζομεν ἕπεσθαι. ### English translation (Claude) “But [I say] this: he who sows sparingly will also reap sparingly, and he who sows with blessings will also reap with blessings.” He used the metaphor very aptly, calling such generosity a sowing and so indicating the abundant harvest of doing good. He also showed up those who give stingily, by saying that the harvest follows the quantity of the seed. Then again he leaves it to their judgment. “Each one as he has chosen in his heart, not out of grief or out of necessity; for God loves a cheerful giver.” This he also said when writing to the Romans: “He who shows mercy, with cheerfulness.” For gladness of soul ought to lead the supply of money. Then he prays for them, showing his fatherly affection. “And God is able to make all grace abound to you, so that, always having all sufficiency in everything, you may abound in every good work; as it is written: He scattered, he gave to the poor; his righteousness remains forever.” He asked for them both the wealth of the divine gifts and an abundance of virtuous achievements; for by “all grace” he means the gifts, and by “good work” the forms of virtue. And timely he also [adduced] the [prophecy], showing that contempt for money produces the eternal … “Now he who supplies seed to the sower and bread for food will supply and multiply your seed and increase the fruits of your righteousness, while you are enriched in everything for all simplicity, which produces through us thanksgiving to God.” He did not simply join the prayer to the exhortation, but did so teaching the wealth of the divine power, and that he himself is able to supply good things abundantly to all. For he himself gave seed to men from the beginning, he himself nourishes it when it is cast into the earth, and provides men with the food that comes from it. Nevertheless, providing for your benefit, he wants the needy to enjoy what they need through you. Again he called doing good “seed”; the benefit that sprouts from it “fruits of righteousness”; and generosity “simplicity.” For he who uses superfluous calculations … of stinginess … “For the ministry of this service not only supplies the wants of the saints but also overflows through many thanksgivings to God, as through the proof of this ministry they glorify God.” Do not think, he says, that only one thing is achieved by this act, and that only the want of the saints is relieved; for it produces other fruits, far greater. For it brings it about that the God of the universe is praised through all. He also says for what things he is praised: “For the obedience of your confession to the gospel of Christ, and for the simplicity of your fellowship toward them and toward all, while they also, by their prayer for you, long for you because of the surpassing grace of God in you.” For seeing how you received the divine proclamation and how you subjected yourselves to the Master, and beholding also your generosity toward the saints, not only those living in Jerusalem but those anywhere at all, they offer the doxology to God, the cause of these things; and you too reap the prayers they offer on your behalf. For they long for you greatly, learning of God's generosity toward you. “Thanks be to God for his indescribable gift.” It is the Apostle's custom to praise God whenever he goes through any of the divine dispensations. But if his gift is indescribable, how is his essence comprehensible? Having gone through these matters concerning the service of the saints, he now begins to weave the accusation against those deceivers; and he also touches the Corinthians themselves, hinting that some of them [had given way] to those men's … “I, Paul, myself appeal to you by the meekness and gentleness of Christ, I who am humble when face to face among you, but bold toward you when absent. I beg that when I am present I may not have to be bold with the confidence with which I reckon to dare against some who reckon us as walking according to the flesh.” Those who had believed from among the Jews, and [held to] the legal … the divine Apostle, calling him paltry and unlearned, and saying that he kept the law secretly but did not do so openly because of the weakness of those who had believed from among the Gentiles. For he has put “to walk according to the flesh” in place of “to live according to the law.” And “I, Paul, myself” carries a strong sense of apostolic dignity; for he reminds them of the miracles done among them and of the gifts furnished to them through him. He mentioned the meekness and gentleness of Christ, teaching that, as an emulator of it, he uses a modest mind and does not … the apostolic … “For though we walk in the flesh, we do not wage war according to the flesh.” Though clothed in flesh, we do not follow the passions of the flesh. “For the weapons of our warfare are not fleshly, but powerful before God for the destruction of strongholds.” For we have the weapons of the Spirit, the gifts, through which we become victorious and subject those who resist to the Master. Then he shows more clearly what the strongholds are: “Destroying arguments and every height raised up against the knowledge of God, and taking every thought captive to the obedience of Christ.” As he called the saints temples of God, so … Them, he says, like captives taken by the spear, we lead away from the battle line and offer to the King of the universe, and we make them follow his laws. ### Scripture references - 2 Cor 9:6: quotation, high confidence - 2 Cor 9:7: quotation, high confidence - Rom 12:8: quotation, high confidence - 2 Cor 9:8–9: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - 2 Cor 9:10–11: quotation, high confidence - 2 Cor 9:12–14: quotation, high confidence - 2 Cor 9:15: quotation, high confidence - 2 Cor 10:1–2: quotation, high confidence - 2 Cor 10:3: quotation, high confidence - 2 Cor 10:4–5: quotation, high confidence - 1 Cor 3:16: allusion, low confidence ### Translation notes - This ref holds 2 Cor 9:6–10:5 (lemmas of 9:6, 9:7, 9:8–9, 9:10–11, 9:12, 9:13–14, 9:15, 10:1–2, 10:3, 10:4 and 10:4–5). In the scan it began with a second copy of the page staged as ref 9.5 (2 Cor 9:5), removed here as a duplicate. Lines are lost in the scan at several points (“…”). Quotations: Rom 12:8; Ps 112:9 (LXX 111:9) within 2 Cor 9:9. Theodoret's account of the opponents (Jewish believers who said Paul kept the law in secret) is translated as written. Migne's Latin column, footnotes and marginal letters, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-5). ## On 2 Cor 10:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul delays punishment in order first to win over the majority by persuasion. ### Greek text ς΄. ε Καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοὴν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. » Τὴν τῆς. μακροθυμίας αἰτίαν δεδήλωκεν. ᾿Αναμένομεν γὰρ, φησὶ, λόγῳ πεῖσαι καὶ παραινέσει τοὺς πλείστους, εἶθ᾽ οὕτως κολᾶσαι τοὺς ἐπὶ πλεῖστον ἀντιτείνειν ἐπιχειροῦντας. ### English translation (Claude) “And being ready to punish every disobedience, when your obedience is complete.” He has made known the reason for his long-suffering. For we wait, he says, to persuade the majority by word and exhortation, and only then to punish those who try to resist to the utmost. ### Scripture references - 2 Cor 10:6: quotation, high confidence ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-6). ## On 2 Cor 10:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads the opening of 2 Cor 10:7 as a question and notes that Paul first claims equality with his opponents in the name of Christ before comparing works. ### Greek text ζ΄. «Τὰ κατὰ πρόσωπον βλέπετε; ». Κατ᾽ ἐρώτησιν ἀναγνωστέον. Δοκιμάζειν, φησὶν, ἕκαστον ἡμῶν βούλεσθε, καὶ τὰ καθ᾽ ἡμᾶς ἐξετάζειν; Οὐκοῦν σὺν ἀκριβείᾳ τοῦτο ποιήσατε. « Εἴ τις πέποιθεν ἑαυτῷ. Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ᾽ ἑαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς. » Τέως, φησὶ, κατ᾽ αὐτὴν τὴν ἐπωνυμίαν οὐκ ἠλαττώμεθα· τῇ γὰρ τοῦ Χριστοῦ προσηγορίᾳ καὶ ἡμεῖς λαμπρυνόμεθα. Σοφῶς δὲ ἄγαν τὴν τῶν ἔργων παρεξέτασιν τελευταίαν κατέλιπε, πρώτην δὲ τὴν, ἀπὸ τῆς προσηγορίας ἰσότητα τέθεικεν. Εἶτα ἐπάγει " ### English translation (Claude) “Do you look at things according to appearance?” It is to be read as a question. Do you wish, he says, to test each of us and to examine our affairs? Then do it with precision. “If anyone is confident in himself that he is Christ's, let him consider this again from himself, that as he is Christ's, so also are we.” Meanwhile, he says, in the very name we are not inferior; for we too are made illustrious by the name of Christ. Very wisely he left the comparison of works for last, and set first the equality that comes from the name. Then he adds: ### Scripture references - 2 Cor 10:7: quotation, high confidence ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-7). ## On 2 Cor 10:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul's authority is for building up, unlike the opponents who tear down others' work, and that his deeds match his letters. ### Greek text η΄. « Ἐάν τε γὰρ καὶ περισσότερόν τι καυχήσωμαι καὶ περὶ τῆς ἐξουσίας ἧς ἔδωκεν ὁ Κύριος ἡμῖν εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι. » "Ἔδειξεν ὡς ἑκὼν παραλιμπάνει τῶν χαρισμάτων τὸν πλοῦτον΄ τὴν δέ γε ἐξουσίαν εἰληφέναι εἴρηκεν εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν, δεικνὺς ἐκείνους τοὐναντίον ποιοῦντας, καὶ οἰκοδομεῖν μὲν οὐ βουλομένους, τοὺς δὲ ἀλλοτρίους πόνους καθαιρεῖν πειρωμένους, θ΄, ι΄. « Ἵνα μὴ δόξω ὡς ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν" ὅτι αἱ μὲν ἐπιστολαὶ, φησὶ, βαρεῖαι καὶ ἰσχυραὶ, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. » Ταῦτα περὶ αὐτοῦ λέγειν… ὅτι μεγαλοῤῥημονεῖ μὲν ἀπὼν, παρὼν δέ ἐστιν εὐτελὴς καὶ λίαν ἀπαίδευτος. ια΄, ε Τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ.» Δυνάμεθα γυμνῶσαι τῆς ἀποστολικῆς ἀξίας τὸ μέγεθος, καὶ τὰ πράγματα δεῖξαι συνομολο… ### English translation (Claude) “For even if I boast somewhat more about the authority which the Lord gave us for building up and not for tearing you down, I shall not be put to shame.” He showed that he willingly passes over the wealth of his gifts; but he said that he had received the authority for building up and not for tearing down, showing that those men do the opposite: they do not wish to build, but try to tear down the labors of others. “So that I may not seem as if I would frighten you by letters. For his letters, he says, are weighty and strong, but his bodily presence is weak and his speech contemptible.” They … to say this about him: that he talks big when absent, but when present is paltry and quite uneducated. “Let such a one consider this, that what we are in word through letters when absent, such we are also in deed when present.” We are able to lay bare the greatness of the apostolic dignity and to show deeds agreeing … ### Scripture references - 2 Cor 10:8: quotation, high confidence - 2 Cor 10:9–10: quotation, high confidence - 2 Cor 10:11: quotation, high confidence ### Translation notes - This ref holds 2 Cor 10:8–11 (lemmas of 10:8, 10:9–10 and 10:11). Words are lost in the scan after the lemma of 10:10 and at the end of the section (“…”); Latin debris there is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-8). ## On 2 Cor 10:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul, without naming them, rebukes opponents who measure themselves by themselves. ### Greek text ιβ΄. « Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισι τῶν ἑαυτοὺς συνιστανόντων᾽ ἀλλ᾽ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες, καὶ συγκρίνοντες ἑαυτοῖς ἑαυτοὺς, οὐ συνιᾶσιν. »… τὸ χωρίον τοῦτο γέγραφεν, ἐλέγξαι τοὺς αἰτίους οὐ βουλόμενος. Λέγει δὲ τοῦτο: Ἐκεῖνοι εἰς ἑαυτοὺς ἀποβλέποντες, μόνους μεγίστους ἑαυτοὺς ὑπειλήφασιν - ἡμᾶς δὲ μὴ γένοιτο κατ᾽ ἐκείνους τὰ καθ᾽ ἡμᾶς αὐτοὺς ἐξετάσαι. Τοῦτο δὲ διὰ τῶν ἑξῆς διδάσκει σαφέστερον. ### English translation (Claude) “For we do not dare to class or compare ourselves with some of those who commend themselves; but they, measuring themselves by themselves and comparing themselves with themselves, do not understand.” … he has written this passage, not wishing to expose those responsible. He means this: those men, looking to themselves, have supposed themselves alone to be the greatest; but far be it from us to examine our affairs after their fashion. This he teaches more clearly in what follows. ### Scripture references - 2 Cor 10:12: quotation, high confidence ### Translation notes - Words are lost in the scan at the start of the comment (“…”); the word “obscurely” (Ἀσαφῶς), found misplaced in the scan inside ref 10.13, probably belongs here (“he has written this passage obscurely”). Migne's apparatus and Latin, read as Greek, are removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-12). ## On 2 Cor 10:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-10-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the “measure of the rule” as the grace God gives, and contrasts Paul's preaching to new hearers with the opponents who corrupt churches others have founded. ### Greek text ιγ΄. ε Ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου ἐφικέσθαι ἄκρι καὶ ὑμῶν. » Μέτρον κανόνος τὴν ὑπὸ Θεοῦ δεδομένην ἐκάλεσε χάριν. Ταύτην γὰρ ὁ μεγαλόδωρος διένειμε τοῖς πιστεύουσι. Τοῦτο καὶ Ῥωμαίοις ἐπιστέλλων ἔφη " ε« Ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. ν Λέγει δὲ, ὅτι Τὴν τοῦ φρονήματος περικόπτομεν ἀμετρίαν, εἰς δὲ τὴν… δεδομένην ἀποβλέπομεν χάριν, καὶ ἴσμεν ὅτι μέχρις ὑμῶν ὁ ἡμέτερος ἔφθασε δρόμος. Τοῦτο γὰρ διδάσκει τὰ ἑξῆς" ιδ΄-ις΄. « Οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς, ὑπερεκτείνομεν ἑαυτούς " ἄκρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν" εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. » Ἡμεῖς τῷ δεδομένῳ κεχρήμεθα μέτρῳ, καὶ πρὸς ἐκεῖνο μετροῦμεν τὰ καθ᾽ ἡμᾶς. Οἴδαμεν δὲ ὅτι καὶ μέχρις ὑμῶν ἐληλύθαμεν, καὶ τὸ θεῖον ὑμῖν προσενηνόχαμεν Εὐαγγέλιον. Ἐλπίζομεν δὲ καὶ περαιτέρω προβῆναι, ὑμῶν δηλονότι τῇ πίστει βεβαιουμένων, καὶ τοῖς ἡμετέροις πόνοις προσμαρτυρούντων. Μὴ γὰρ γένοιτο ἡμᾶς ἐπὶ τοῖς ἀλλοτρίοις ἱδρῶσι μέγα φρονεῖν. Τοῦτο γὰῤ εἶπεν, οὐκ ἐν ἀλλοτρίῳ εἰς τὰ ἔτοιμα καυχήσασθαι. Αἰνίττεται δὲ ἐκείνους, τοὺς τοῖς μὲν οὐδέπω πεπιστευκόσι κηρύττειν οὐκ αἱρουμένους, τοὺς δὲ τὸ κήρυγμα δεξαμένους διαφθείρειν ἐπιχειροῦντας. Ἐπειδὴ δὲ πολλάκις εἶπε, ᾿καυχώμεθά, ἵνα μὴ τις αὐτὸν ἀληθῶς μέγα φρονεῖν… ιζ΄. « Ὁ δὲ καυχώμενος ἐν Κυρίῳ καυχάσθω.» Οὐδὲ γὰρ ἐφ᾽ ἑαυτοῖς σεμνυνόμεθα, ἀλλ᾽ ἐπὶ ταῖς θείαις… ιη΄. « Οὐ γὰρ ὁ ἑάυτὸν συνιστάνων ἐκεῖνός ἐστι δόκιμος, ἀλλ᾽ ὃν ὁ Κύριος συνίστησιν. ν Οὐ γὰρ ἑαυτοῖς προσήκει προσμαρτυρεῖν ἀρετὴν, ἀλλὰ τὴν θείαν… Εἶτα, μέλλων τοὺς οἰκείους ἐπαίνους διεξιέναι, προθεραπεύει τὴν ἀκοὴν, ἀφροσύνην… ### English translation (Claude) “But we will not boast beyond measure, but according to the measure of the rule which God apportioned to us as a measure, to reach even as far as you.” By “measure of the rule” he means the grace given by God; for this the bountiful one has distributed to those who believe. This he also said when writing to the Romans: “To each as God has apportioned a measure of faith.” And he means: we cut off immoderation of mind, and look to the grace … given, and we know that our course has reached as far as you. For this is what the following teaches: “For we are not overextending ourselves, as though we did not reach to you; for we came even as far as you in the gospel of Christ, not boasting beyond measure in other men's labors, but having hope that, as your faith grows, we shall be magnified among you according to our rule, to overflowing, so as to preach the gospel in the regions beyond you, not to boast in another's rule of things already prepared.” We use the measure given us and measure our affairs by it. We know that we came even as far as you and brought you the divine gospel. And we hope to advance further, as you, clearly, are confirmed in the faith and bear witness to our labors. For far be it from us to take pride in other men's sweat; for this is what he meant by “not to boast in another's [rule] of things already prepared.” He hints at those men who do not choose to preach to those who have not yet believed, but try to corrupt those who have received the proclamation. And since he often said “we boast,” lest anyone [think] that he truly takes pride … “But let him who boasts boast in the Lord.” For we do not take pride in ourselves, but in the divine … “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” For it is not fitting to bear witness to one's own virtue, but … the divine … Then, being about to recount his own praises, he prepares the hearing beforehand, … folly … ### Scripture references - 2 Cor 10:13: quotation, high confidence - Rom 12:3: quotation, high confidence - 2 Cor 10:14–16: quotation, high confidence - 2 Cor 10:17: quotation, high confidence - Jer 9:24 (9:23 LXX): allusion, medium confidence - 2 Cor 10:18: quotation, high confidence ### Translation notes - This ref holds 2 Cor 10:13–18 (lemmas of 10:13, 10:14–16, 10:17 and 10:18). Lines are lost in the scan at several points (“…”). Quotations: Rom 12:3; 2 Cor 10:17 cites Jer 9:24. A misplaced word (Ἀσαφῶς, “obscurely”, probably from the comment on 10:12) and Migne's Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 10.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/10-13). ## On 2 Cor 11:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's “folly” and his jealousy as the matchmaker who betrothed the church, a virgin in the purity of its faith, to Christ. ### Greek text α΄. « Ὄφελον ἀνέχεσθέ μου μικρὸν τῇ ἀφροσύνῃ. » Οἶδα, φησὶν, ὡς οὐ προσήκει τοῖς ἀγχινοίᾳ κεκοσμημένοις οἰκείους ἐπαίνους διεξιέναι " ἀναγκάζομαι δὲ τοῦτο ποιεῖν’ ἀνέχεσθε τοίνυν μικρᾶς ἀφροσύνης. Εἴτα ἠθικώτερον" « ᾿Αλλὰ καὶ ἀνέχεσθέ μου. ν Δείκνυσι δὲ καὶ τὸν τῶν εἰρημένων σκοπόν. β', γ΄. ε Ζηλῶ γὰρ ὑμᾶς Θεοῦ ζήλῳ " ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Φοβοῦμαι δὲ μή πως ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν ἐν τῇ πανουργίᾳ αὑτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν. ν Προμνήστωρ ὑμῶν ἐγενόμην, καὶ τοῦ γάμου μεσίτης " δι᾽ ἐμοῦ ἐδέξασθε τοῦ νυμφίου τὰ δῶρα. Οὗ δὴ χάριν ζηλοτύπως διάκειμαι, δεδιὼς καὶ τρέμων μὴ τῆς ἁπλότητος. ὑμῶν ἡ τούτων περιγένηται πανουργία, Πᾶσαν μέντοι τὴν Ἐκκλησίαν παρθένον ὠνόμασε, τῆς πίστεως τὸ ἀκραιφνὲς οὕτω καλῶν. Οὐ γὰρ παρθενίαν ἅπαντες οἱ πιστεύοντες ἐπαγγέλλονται" ἀλλὰ τῷ γνησίῳ τῆς πίστεως… δίως οὐ τοῦ διαβόλου, ἀλλὰ τοῦ ὄφεως ἐμνημόνευσε, δεικνὺς καὶ τούτους τῷ ὄφει παραπλησίως ὄργανα τοῦ διαβόλου γεγενημένους. Καὶ αὐτὴν δὲ τὴν βλάβην φθορὰν προσηγόρευσεν, ἐπειδὴ καὶ αὐτοὺς ### English translation (Claude) “I wish you would bear with me in a little folly.” I know, he says, that it is not fitting for those adorned with understanding to recount their own praises; but I am forced to do this; so bear with a little folly. Then, more gently: “But indeed, bear with me.” And he shows the purpose of what he has said: “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, to present you as a pure virgin to Christ. But I fear lest somehow, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity that is toward Christ.” I became your matchmaker and the go-between of the marriage; through me you received the bridegroom's gifts. That is why I am jealously disposed, fearing and trembling lest these men's cunning should prevail over your simplicity. He called the whole church a virgin, so naming the purity of its faith; for not all believers profess virginity, but by the genuineness of the faith … he mentioned not the devil but the serpent, showing that these men too, like the serpent, have become instruments of the devil. And he called the harm itself corruption, since them also … ### Scripture references - 2 Cor 11:1: quotation, high confidence - 2 Cor 11:2–3: quotation, high confidence - Gen 3:1–13: allusion, medium confidence ### Translation notes - This ref holds 2 Cor 11:1–3 (lemmas of 11:1a, 11:1b and 11:2–3). Lines are lost in the scan (“…”), and the section breaks off. The reference to the serpent alludes to Gen 3:1–13. Migne's apparatus and Latin column, read as Greek, are removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-1). ## On 2 Cor 11:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul turns the blame onto the Corinthians, who were led astray though the opponents offered no other Jesus, Spirit or gospel. ### Greek text δ΄. « Εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐχηρύξαμεν, ἣ Πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἣ Εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἠνείχεσθε. » Πρὸς τοὺς ἀπατηθέντας τὴν κατηγορίαν μετήνεγκεν, καὶ σαφῶς ἔδειξε τῆς ἐξαπάτης τὴν ἀτοπίαν. Τί δήποτε γὰρ, φησὶ, ὑπήχθητε; Ἄλλον ὑμῖν ἐκήρυξαν Ἰησοῦν " ἑτέρας δὲ ὑμῖν παρέσχον τοῦ Πνεύματος δωρεάς " ἄλλο δὲ ### English translation (Claude) “For if the one who comes preaches another Jesus whom we did not preach, or you receive a different Spirit which you did not receive, or a different gospel which you did not accept, you would do well to bear with it.” He turned the accusation onto those who had been deceived, and clearly showed the absurdity of the deception. For why, he says, were you led astray? Did they preach another Jesus to you? Did they furnish you with other gifts of the Spirit? Another … ### Scripture references - 2 Cor 11:4: quotation, high confidence ### Translation notes - The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-4). ## On 2 Cor 11:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul claims, modestly, to fall short in nothing of the great apostles. ### Greek text ε΄. « Λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπὲρ λίαν ἀποστόλων. » ᾿Αλλὰ γὰρ, φησὶ, περιττὸν τούτοις τὰ ἡμέτερα συγκρίνειν. Ἡγοῦμαι γὰρ ὅτι τῶν μεγάλων τῆς ἀληθείας οὐκ ἀποδέομεν κηρύκων. Καὶ τοῦτο δὲ ἐκέρασε τῇ μετριότητι " οὐ γὰρ εἶπεν, Ἴσος εἰμὶ τῶν ὑπὲρ λίαν ἀποστόλων " ἀλλὰ, ὥμαι, τουτέστι νομίζω, μηδὲν αὐτῶν ὑστερηκέναι. ### English translation (Claude) “For I reckon that I am in no way inferior to the most eminent apostles.” But it is superfluous, he says, to compare our affairs with these men. For I consider that I fall short in nothing of the great heralds of the truth. And this too he tempered with modesty; for he did not say, I am equal to the most eminent apostles, but “I reckon,” that is, I think, that I am in no way inferior to them. ### Scripture references - 2 Cor 11:5: quotation, high confidence ### Translation notes - Theodoret takes “the most eminent apostles” (literally “the over-much apostles”) as the leading apostles, the great heralds of the truth (compare the comment on 11:6), not as Paul's opponents. The word before “that is, I think” is garbled in the scan (ὥμαι); rendered by sense from the lemma. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-5). ## On 2 Cor 11:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul admits only that he is untrained in speech, not in the knowledge of God. ### Greek text ς΄. « Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ᾽ οὐ τῇ γνώσει. » Ἠδύνατο μὲν εἰπεῖν, ὅτι οἱ κορυφαῖοι τῶν ἀποστόλων ἰδιῶται" ἀλλ᾽ οὐδὲν περὶ ἐκείνων ἔφη, ἀλλὰ περὶ ἑαυτοῦ φησιν ὅτι Τὴν μὲν γλῶτταν ἀπαίδευτον ἔχω, τὴν δὲ διάνοιαν τῇ θεογνωσίᾳ κεκοσμημένην. ε ᾿Αλλ’ ἐν παντὶ φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς. » Τούτων δὲ καὶ ὑμεῖς μάρτυρες " δῆλα γὰρ ὑμῖν ἐγένετο τὰ ἡμέτερα. ### English translation (Claude) “But even if I am unskilled in speech, yet not in knowledge.” He could have said that the leaders of the apostles were unlettered; but he said nothing about them, and speaks about himself: My tongue is untrained, but my mind is adorned with the knowledge of God. “But in every way we have been made manifest to you in all things.” Of these things you too are witnesses; for our affairs have become plain to you. ### Scripture references - 2 Cor 11:6: quotation, high confidence - Acts 4:13: allusion, low confidence ### Translation notes - The remark that the leading apostles were unlettered alludes to Acts 4:13. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-6). ## On 2 Cor 11:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul preached at Corinth without pay, supported by other churches, which exposes the Corinthians' stinginess and his own generosity. ### Greek text ζ΄. ε« Ἢ ἁμαρτίαν ἐποίησα, ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε; ὅτι δωρεὰν τὸ τοῦ Θεοῦ Εὐαγγέλιον εὐηγγελισάμην ὑμῖν; » Ταύτην, ὡς ἔοικεν, ἔχω κατηγορίαν, ὅτι μετριότητι πολλῇ παρ᾽ ὑμῖν ἐχρησάμην, καὶ κηρύττων ὑμῖν Εὐαγγέλιον, οὐδὲ τὴν ἀναγκαίαν παρ᾽ ὑμῶν ἐκομισάμην τροφήν… πρὸς τὴν ὑμῶν διακονίαν. » Ὑμῖν προσφέρων τὸ κήρυγμα, παρ᾽ ἄλλων ἐκομιζόμην ἀναγκαίαν τροφήν. Καλῶς δὲ τὸ ὀψώνιον τέθεικεν, ἐπειδὴ καὶ στρατείας ἐν τοῖς πρόσθεν ἐμνήσθη. Σεσυληκέναι δὲ ἔφη τὰς ἄλλας Ἐκκλησίας, ἐπειδὴ παρὰ Κορινθίοις κηρύττων παρ᾽ ἄλλων ἐτρέφετο. θ΄. « Καὶ παρὼν πρὸς ὑμᾶς, καὶ ὑστερηθεὶς, οὐ κατενάρκησα οὐδενός " τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ Μακεδονίας. » Διὰ πάντων ἔδειξε καὶ τὴν ἐκείνων σμικρολογίαν, καὶ τὴν αὑτοῦ φιλοτιμίαν. Καὶ παρήμην γὰρ, φησὶ, καὶ ὑμῖν, τὸ θεῖον προσφέρων κήρυγμα, καὶ ἐν ἐνδείᾳ κατέστην, καὶ βαρῦναι ὑμᾶς οὐκ ἠνεσχόμην. Μακεδόνες γάρ μου τὴν χρείαν ἐπλήρωσαν. Καὶ αὐτὴ δὲ μεγίστη Κορινθίων κατηγορία " παρ' αὐτοῖς γὰρ διάγων ὁ ᾿Απόστολος, παρ᾽ ἑτέρων ἐτρέφετο. Ἵνα δὲ μὴ νομίσωσιν αὐτὸν τοῦ λαβεῖν ἕνεκεν ταῦτα λέγειν, ἀναγκαίως ἐπήγαγε " « Καὶ ἐν παντὶ ἀβαρῆ ὑμῖν ἐμαυτὸν ἐτήρησα, καὶ τηρήσω. » Καὶ ὡς ἂν μὴ τις ὑπολάβῃ λόγοις αὐτὸν μόνον τοιούτοις κεχρῆσθαι, προστέθεικε καὶ ὄρκον. ### English translation (Claude) “Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you free of charge?” This, it seems, is the charge against me: that I behaved among you with great modesty, and while preaching the gospel to you did not take from you even the food I needed. … for your ministry.” Bringing you the proclamation, I received the food I needed from others. He has fittingly put “wages,” since he also mentioned military service earlier. He said he had “robbed” the other churches, since while preaching among the Corinthians he was fed by others. “And when I was present with you and was in need, I was a burden to no one; for the brothers who came from Macedonia supplied my need.” Through it all he showed both their stinginess and his own generosity. For I was present with you, he says, bringing the divine proclamation, and I fell into want, and I would not burden you; for Macedonians filled my need. And this itself is the greatest accusation against the Corinthians: for while the Apostle lived among them, he was fed by others. And lest they think he was saying this in order to receive something, he necessarily added: “And in everything I kept myself from being a burden to you, and will keep myself so.” And lest anyone suppose that he used such words only, he added an oath as well. ### Scripture references - 2 Cor 11:7: quotation, high confidence - 2 Cor 11:8: quotation, high confidence - 2 Cor 11:9: quotation, high confidence - 2 Cor 10:3–4: allusion, low confidence ### Translation notes - This ref holds 2 Cor 11:7–9 (lemmas of 11:7, 11:8 and 11:9). Most of the lemma of 11:8 (“I robbed other churches by taking wages”) is lost in the scan (“…”). The earlier mention of military service is 2 Cor 10:3–4. Migne's Latin column, apparatus and marginal letters, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-7). ## On 2 Cor 11:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's oath that no one will take from him the boast of preaching without pay. ### Greek text ἡ. « Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοί, ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται ἐν τοῖς κλίμασι τῆς ᾿Αχαῖας. » Οὐδεὶς, φησὶ, ἐμφράξει μου τὸ στόμα, οὐδὲ ἀποστερήσει με τοῦ τῆσδε φιλοτιμίας αὐχήματος. Ἔπειτα εἰδὼς τὸ βαρὺ τῶν εἰρημένων, τὴν θεραπείαν προσφέρει. ### English translation (Claude) “As the truth of Christ is in me, this boasting will not be silenced in the regions of Achaia.” No one, he says, will stop my mouth, nor deprive me of the boast of this generosity. Then, knowing the weight of what was said, he offers a remedy. ### Scripture references - 2 Cor 11:10: quotation, high confidence ### Translation notes - The lemma is 2 Cor 11:10, not 11:8. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-8). ## On 2 Cor 11:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul refuses support to deprive the false apostles of a pretext, and that they, like Satan, disguise themselves to deceive. ### Greek text ια΄. « Διὰ τί; ὅτε οὐκ ἀγαπῶ ὑμᾶς; Θεὸς οἶδε. ν Τῇ μαρτυρίᾳ πᾶσαν πονηρὰν ὑποψίαν ἐξήλασε. Διὰ τί οὖν οὐ λαμβάνεις; ιβ΄. « Ὃ δὲ ποιῶ, καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμὴν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσι καθὼς καὶ ἡμεῖς. » Τῶν ἐναντίων χάριν τοῦτο ποιῶ, τὰς τῆς καθ᾽ ἡμῶν λοιδορίας περικόπων προφάσεις. "Ἔδειξε δὲ αὐτοὺς λόγῳ κομπάζοντας, λάθρα δὲ χρηματιζομένους " τοῦτο γὰρ μετ᾽ ὀλίγα φησίν· ᾿Ανέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει. ιγ΄-ιε΄. « Οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ. Καὶ οὐ θαυμαστόν’ αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός. Οὐ μέγα οὖν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. » Ἔθος τῷ διαβόλῳ μιμεῖσθαι τὰ θεῖα, καὶ τοῖς μὲν προφήταις ψευδοπροφήτας ἀντιστρατεύειν, ἀγγέλων δὲ τὸ σχῆμα μιμεῖσθαι, καὶ τοὺς ἀνθρώπους ἐξαπατᾶν. Οὐ τοίνυν θαυμαστὸν, εἰ καὶ οὗτοι τῆς ἀποστολικῆς προσηγορίας ἑαυτοῖς περιτιθέασι προσωπεῖα, καὶ δόλῳ κέχρηνται. συνεργῷ πρὸς τὴν τῶν ἀνθρώπων ἀπάτην. Δρέψονται δὲ οὐκ εἰς μακρὰν ὧν ἐπιτηδεύουσι τοὺς καρ… ### English translation (Claude) “Why? Because I do not love you? God knows.” By this testimony he drove out every evil suspicion. Why then do you not take anything? “But what I do I will also do, in order to cut off the occasion from those who want an occasion, so that in what they boast of they may be found just as we are.” I do this because of the opponents, cutting off the pretexts for their abuse of us. He showed that they boast in word but secretly make money; for this is what he says a little later: “For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you.” “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder; for Satan himself disguises himself as an angel of light. So it is no great thing if his ministers also disguise themselves as ministers of righteousness; their end will be according to their works.” It is the devil's habit to imitate divine things: to set false prophets in array against the prophets, to imitate the form of angels, and to deceive men. It is no wonder, then, if these men too put on the mask of the apostolic name and use deceit as a fellow worker for deceiving men. But before long they will reap the fruits of what they practise … ### Scripture references - 2 Cor 11:11: quotation, high confidence - 2 Cor 11:12: quotation, high confidence - 2 Cor 11:20: quotation, high confidence - 2 Cor 11:13–15: quotation, high confidence ### Translation notes - This ref holds 2 Cor 11:11–15 (lemmas of 11:11, 11:12 and 11:13–15), with a quotation of 11:20. The section breaks off in the scan. Theodoret's description of the false apostles is translated as written. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-11). ## On 2 Cor 11:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes Paul's reluctance to boast of his labors and his request to be borne with as a fool. ### Greek text ις’. ε« Πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι" εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθέ με, ἵνα χἀγὼ μικρόν τι καυχήσωμαι. » Πολλάκις ὁρμήσας διὰ τὴν τῶν μαθητῶν ὠφέλειαν τοὺς οἰκείους πόνους διεξελθεῖν, ὑπὸ τοῦ οἰκείου πάλιν ἐχαλινώθη φρονήματος, Κἀνταῦθα τοίνυν παρακαλεῖ μὴ δόξαι παρ᾽ αὑτοῖς ἄφρονος ἔργον ποιεῖν. Εἰ δὲ μὴ πείθεσθε, φησὶν, ἀνέχεσθε γοῦν ὡς ἄφρονος: ### English translation (Claude) “Again I say, let no one think me a fool; but if you do, then receive me even as a fool, so that I too may boast a little.” Often, having set out to recount his own labors for the benefit of the disciples, he was reined in again by his own mind. Here too, then, he asks them not to think that he is doing a fool's work. But if you are not persuaded, he says, at least bear with me as a fool. ### Scripture references - 2 Cor 11:16: quotation, high confidence ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-16). ## On 2 Cor 11:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret comments on Paul's “foolish” boasting, his equality with the opponents in Jewish descent, and his catalogue of sufferings for the gospel. ### Greek text ιζ΄. « Ὃ λαλῶ, οὐ λαλῶ κατὰ Κύριον, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. »… ὅτι ὃ ὠφείλομεν ποιῆσαι, πεποιήκαμεν. » Τούτου χάριν ὁ θεσπέσιος ἔφη Παῦλος" Ὃ λαλῶ, οὐ κατὰ Κύριον, ἀντὶ τοῦ, Παρὰ τὸν αὐτοῦ νόμον ταῦτα λέγω. Ἵνα δὲ μή τις ὑπολάβῃ πᾶσαν αὐτοῦ τὴν διδασκαλίαν ἀφροσύνην καλεῖσθαι, ἀναγκαίως προστέθεικεν, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Ἄφρονα, φησὶν, ἐμαυτὸν ἐν τούτοις ὀνομάζω τοῖς λόγοις. ιη΄. « Ἐπεὶ πολλοὶ καυχῶνται κατὰ τὴν σάρκα, χἀγὼ καυχήσομαι. » Κατὰ σάρκα ἐνταῦθα τὰ ἐκτὸς ὠνόμασε, πλοῦτον, εὐγένειαν, εὐγλωττίαν. Καὶ γὰρ οἱ ἐναντίοι, ὡς Ἑβραῖοι, μέγα ἐφρόνουν, καὶ τὸν ᾿Αβραὰμ τὸν πατριάρχην εἰς μέσον προέφερον. ιθ΄-κα΄. « Ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες. ᾿Ανέχεσθε γὰρ, εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις ὑμᾶς εἰς πρόσωπον δέρει. Κατὰ ἀτιμίαν λέγω. » Ἔδειξεν ἐκείνους μάτην ἐπὶ τῇ τῶν χρημάτων ὑπεροψίᾳ βρενθυομένους. Τούτου γὰρ δὴ χάριν τέθεικε τὸ, εἴ τις κατεσθίει, καὶ εἴ τις λαμδάνει" τὸ δὲ, εἴ τις ὑμᾶς εἷς πρόσωπον δαίρει, ἀντὶ τοῦ, διαπτύει, παροινεῖ. Τοῦτο γὰρ ἐπῆγαγεν, Κατὰ ἀτιμίαν λέγω, ἀντὶ τοῦ, Διὰ τὴν παρ᾽ ἐκείνων ἐπαγομένην ὑμῖν ἀτιμίαν τοῦτο ἔφην. « Ὡς ὅτι… » δι’ ἀσθένειαν μηδὲν τοιοῦτον ποιεῖν. « Ἐν ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. » Ἐκόλασε τὸ εἰρημένον, ἀφροσύνην καλέσας. Διδάσκει δὲ, ὡς οὐ τὸ ὑβρίζειν, καὶ κατεσθίειν, καὶ λαμβάνειν τολμᾷ, ἀλλὰ τὸ τοὺς οἰκείους ὑποδεικνύναι πόνους. Πρῶτα μέντοι τίθησι τὰ παρ᾽ ἐκείνων ὡς σεμνὰ προσφερόμενα, διδάσκων ὡς οὐδὲ ἐν ἐκείνοις ἔχουσί τι πλέον αὐτοῦ. κβ΄. « Ἑβραῖοί εἰσι, κἀγώ" Ἰσραηλῖταί εἰσι, κἀγώ· σπέρμα ᾿Αβραάμ εἰσι, χἀγώ. » Ταῦτα ὡς παρ᾽ ἐκείνων περὶ ἑαυτῶν λεγόμενα τέθεικε " καὶ ἐν μὲν τούτοις ἔδειξε τὴν ἰσότητα, ἐν δέ γε τοῖς γνωμικοῖς… κγ΄. « Διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. » Πάλιν τὸ, παραφρονῶν, τέθεικε, διδάσκων ὡς παρὰ γνώμην ταῦτα λέγειν βιάζεται. Λέγει δὲ καὶ τῆς ὑπεροχῆς τὸν τρόπον, οὐ τὰς θαυματουργίας φέρων εἰς μέσον, καὶ τοὺς ἀναστάντας νεκροὺς, καὶ τοὺς δραμόντας χωλοὺς, καὶ τὴν τῶν δαιμόνων φυγὴν, καὶ τῆς οἰκουμένης τὴν σωτηρίαν " ἀλλὰ τὰ ὑπὲρ τοῦ Εὐαγγελίου παθήματα. ε Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν θανάτῳ πολλάκις. (κδ᾽, χε) Ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον. Τρὶς… σθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. » Τουτέστι, τοῦ σκάφους διαλυθέντος πᾶσαν τὴν τε νύκτα καὶ τὴν ἡμέραν διετέλεσα τῇδε κἀκεῖσε ὑπὸ τῶν κυμάτων φερόμενος. Τεσσαράκοντα δὲ παρὰ μίαν ἐπιφέρειν πληγὰς εἰώθασιν Ἰουδαῖοι. κς΄. ε« Ὁδοιπορίαις πολλάκις. » Τοῦ γὰρ κηρύγματος ἕνεκα τῶν τῆς ἀποδημίας ἠνεσχόμην πόνων. « Κινδύνοις ποταμῶν. » Διαδαίνειν γὰρ αὐτοὺς ἠναγκαζόμην ὁδοιπορῶν. « Καὶ κινδύνοις λῃστῶν. » Τοῖς κατὰ τὴν ὁδὸν ἐπιοῦσι. ε Κινδύνοις ἐκ γένους. » Τοὺς Ἰουδαίους ἐμήνυσε. ε« Κινδύνοις ἐξ ἐθνῶν. » Δῆλον τὸ εἰρημένον. ε Κινδύνοις ἐν πόλει. » Τὰς κατ᾽ αὑτοῦ γινομένας ἐπαναστάσεις ἐδήλωσε. « Κινδύνοις ἐν ἐρημίᾳ. » Μόνος γὰρ πολλάκις ἐρήμους τόπους ἠναγκάζετο διαβαίνειν. ε Κινδύνοις ἐν θαλάσσῃ. » Καὶ ναυτιλίᾳ ἐχρῆτο, καὶ τὰς νήσους, καὶ τὰς ἠπείρους ἐμπλῆσαι προθυμούμενος τῆς εὐσεβείας. « Κινδύνοις ἐν ψευδαδέλφοις, » “Ἄνωθεν γὰρ… κζ΄. « Ἐν κόπῳ καὶ μόχθῳ. » Τῷ τῆς διδασκαλίας, τῷ τῆς ἐργασίας. « Ἐν ἀγρυπνίαις πολλάκις. » Οὔτε γὰρ ἐν τοῖς δεσμωτηρίοις τὸν ὕπνον ἡρεῖτο, καὶ μαρτυρεῖ τὰ ἐν Φιλίπποις, « Ἐν λιμῷ καὶ δίψει. ν Τοῦτο τῶν ἀκουσίων. ε« Ἐν νηστείαις πολλάκις, » Τοῦτο τῶν ἑχουσίων. ε« Ἐν Ψύχει καὶ γυμνότητι. » Τοῦτο τῆς ἐνδείας καὶ τῆς ἐσχάτης πενίας. χη΄. « Χωρὶς τῶν παρεκτός. » Ὀλίγα, φησὶν, ἐκ πολλῶν ἠναγκάσθην διελθεῖν. « Ἡ ἐπισύστασίς μου ἡ καθ᾽ ἡμέραν. » Ἄγομαι, φησὶ, καὶ περιάγομαι καθ᾽ ἐκάστην ἡμέραν εἰς συνέδρια, εἰς δεσμωτήρια, εἰς δικαστήρια. « Ἡ μέριμνα πασῶν τῶν Ἐκκλησιῶν. » Εἰ δέ ποτε καὶ παύσαιντο οἱ διώκοντες, αὕτη με τῶν Ἐκκλησιῶν ἡ φροντὶς κατατήκει. Πάσης γὰρ τῆς οἰκουμένης ἐν ἐμαυτῷ περιφέρω τὴν μέριμναν. κθ. ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; » Οὐκ εἶπε, συνασθενῶ, ἀλλ᾽, ἀσθενῶ. Ὡς γὰρ αὐτὴν περικείμενος τὴν ἀσθένειαν, οὕτως ἀνιῶμαι καὶ ὁλοφύρομαι. « Τίς σκανδαλίζεται, ναὶ οὐκ ἐγὼ πυροῦμαι; » λ΄. « Εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσομαι. » Ἕδειξε μὲν ὡς ἠδύνατο τὰ τῆς χάριτος ὑποδεῖξαι, ἁρμόζειν δὲ αὐτῷ μᾶλλον τὰ τῆς … ### English translation (Claude) “What I speak, I do not speak according to the Lord, but as in folly, in this confidence of boasting.” … “we have done what we ought to do.” For this reason the inspired Paul said, “What I speak, I do not speak according to the Lord,” instead of: I say these things contrary to his law. And lest anyone suppose that all his teaching is called folly, he necessarily added, “in this confidence of boasting.” I call myself a fool, he says, in these words. “Since many boast according to the flesh, I too will boast.” Here he called external things “according to the flesh”: wealth, noble birth, eloquence. For the opponents too were very proud of being Hebrews, and put forward Abraham the patriarch. “For you gladly bear with fools, being wise yourselves. For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face. I speak by way of disgrace.” He showed those men priding themselves in vain on their contempt for money. For this is why he put “if anyone devours” and “if anyone takes”; and “if anyone strikes you in the face” instead of “spits on you, abuses you.” For this is why he added, “I speak by way of disgrace,” instead of: I said this because of the disgrace brought on you by them. “As though …”: through weakness doing nothing of the kind. “But in whatever anyone dares, I speak in folly, I dare too.” He tempered what he had said by calling it folly. And he teaches that what he dares is not insulting, devouring and taking, but showing his own labors. First, however, he sets down the things those men put forward as grand, teaching that even in these they have nothing more than he. “Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.” He has set these down as things said by those men about themselves; and in these he showed equality, but in the … “Are they ministers of Christ? I speak as one beside himself: I more.” Again he put “as one beside himself,” teaching that he is forced to say these things against his inclination. And he states the manner of his superiority, not bringing forward his miracles, the dead who rose, the lame who ran, the flight of the demons, and the salvation of the world, but his sufferings for the gospel. “In labors more abundantly, in beatings beyond measure, in prisons more abundantly, in death often. From the Jews five times I received forty [lashes] less one. Three times …, three times I was shipwrecked, a night and a day I have spent in the deep.” That is: when the vessel broke up, I spent the whole night and the day carried here and there by the waves. The Jews were accustomed to inflict forty lashes less one. “In journeys often.” For the sake of the proclamation I endured the labors of travel. “In dangers from rivers.” For I was forced to cross them on my journeys. “And in dangers from robbers.” From those who attack on the road. “In dangers from my own race.” He meant the Jews. “In dangers from the Gentiles.” The saying is clear. “In dangers in the city.” He indicated the uprisings that took place against him. “In dangers in the wilderness.” For he was often forced to cross desert places alone. “In dangers at sea.” For he also went by ship, eager to fill both the islands and the mainlands with true religion. “In dangers among false brothers.” For from the beginning … “In labor and toil.” That of teaching, that of manual work. “In sleeplessness often.” For not even in the prisons did he choose sleep, as the events at Philippi bear witness. “In hunger and thirst.” This is among the involuntary things. “In fastings often.” This among the voluntary. “In cold and nakedness.” This belongs to want and extreme poverty. “Apart from the other things.” I have been forced, he says, to recount a few out of many. “My daily pressure.” I am led, he says, and dragged about every day to councils, to prisons, to courts. “The care of all the churches.” And if ever the persecutors stopped, this care for the churches wears me away; for I carry about in myself the care of the whole world. “Who is weak, and I am not weak?” He did not say “I am weak with him,” but “I am weak”; for as though I were myself clothed with the weakness, so I am grieved and lament. “Who is made to stumble, and I do not burn?” “If I must boast, I will boast of the things of my weakness.” He showed that he could point out the things of grace, but that the things of … suited him rather … ### Scripture references - 2 Cor 11:17: quotation, high confidence - Luke 17:10: quotation, high confidence - 2 Cor 11:18: quotation, high confidence - 2 Cor 11:19–20: quotation, high confidence - 2 Cor 11:21: quotation, high confidence - 2 Cor 11:22: quotation, high confidence - 2 Cor 11:23–25: quotation, high confidence - 2 Cor 11:26–30: quotation, high confidence - Acts 16:22–25: allusion, medium confidence ### Translation notes - This ref holds 2 Cor 11:17–30 (lemmas of 11:17, 11:18, 11:19–20, 11:21a, 11:21b, 11:22, 11:23–25, and the phrases of 11:26–30). Lines are lost in the scan at several points (“…”), including a quotation of Luke 17:10 after the lemma of 11:17, part of 11:21 and 11:25 (“beaten with rods, once I was stoned”), and the end of the section. A line of the lemma of 11:29 displaced in the scan is restored to its place by a logged correction. The comment on Paul's opponents and on “my own race” (the Jews) is translated as written. Allusions: Acts 16:22–25 (Philippi); Acts 9:23–25 is cited in the next ref. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-17). ## On 2 Cor 11:31 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/10-5/#p-11-31 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads “God” in 2 Cor 11:31 as God of believers and “Father” as Father of the Lord, and introduces Paul's escape from Damascus. ### Greek text λα’. « Ὁ θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οἶδεν, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι. » Πάλιν τὸ, Θεὸς, διέλωμεν τοῦ Πατρός· ἡμῶν γὰρ θεὸς, τοῦ δὲ Κυρίου Πατήρ. λβ', λγ΄. « Ἐν Δαμασκῷ ὁ ἐθνάρχης ᾿Αρέτα τοῦ βασιλέως ἐφρούρει τὴν Δαμασκηνῶν πόλιν, πιάσαι με θέλων" καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ οὕτως ἐξέφυγον τὰς χεῖρας αὐτοῦ. Τὸ τοῦ κινδύνου μέγεθος τῷ τρόπῳ τῆς φυγῆς ### English translation (Claude) “The God and Father of our Lord Jesus Christ, he who is blessed forever, knows that I am not lying.” Again let us divide “God” from “Father”: he is our God, but the Lord's Father. “In Damascus the ethnarch of King Aretas was guarding the city of the Damascenes, wanting to seize me; and I was let down in a basket through a window in the wall, and so escaped his hands.” By the manner of the escape … the greatness of the danger … ### Scripture references - 2 Cor 11:31: quotation, high confidence - 2 Cor 11:32–33: quotation, high confidence - Acts 9:23–25: allusion, low confidence ### Translation notes - This ref holds 2 Cor 11:31–33. Theodoret's reading of “the God and Father” (God of us, Father of the Lord) is translated as written. The section breaks off in the scan. Compare Acts 9:23–25. ### Citation (SBL) Theodoret, Interp. 2 Cor. 11.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/11-31). ## On 2 Cor 12:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains why Paul tells of his vision of paradise as if of another man, and reports two views of the “third heaven” and the “inexpressible words”. ### Greek text α΄. « Καυχᾶσθαι δὴ οὐ συμφέρει μοι, ἐλεύσομαι γὰρ εἰς ὁπτασίας καὶ ἀποκαλύψεις Κυρίου. ν Ἐμοὶ μὲν οὐ λυσιτελὴς ἡ τούτων διήγησις, ὑμῖν δὲ σύμφορος " τῆς ὑμετέρας τοίνυν προμηθούμενος ὠφελείας, ἀναγκάζομαι λέγειν ἅπερ ἐμαυτῷ συμφέρειν οὐκ οἴομαι. β΄-ε΄. ε Οἷδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν " ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. Καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον, εἴτε ἐν σώματι οὐκ οἷδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἴδεν, ὅτι ἡρπάγη εἰς τὸν παράδεισον, καὶ ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. Ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι, εἰ μὴ ἐν ταῖς ἀσθενείαις μου.» Πολλὰς μὲν ἀποκαλύψεις ἑώρακεν, ὡς καὶ αὐτὸς εἴρηκεν" Ἐλεύσομαι γὰρ, ἔφη, εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου" μίαν δὲ εἶπε βιασθεὶς, καὶ ταύτην ἑτέρῳ περιτέθεικε προσώπῳ. Οἶδα γὰρ, ἔφη, ἄνθρωπον, οὐκ ἐμαυτόν. Λέγει δὲ καὶ τὸν χρόνον, διδάσκων ὡς ἐκείνων χάριν ταῦτα εἰπεῖν ἠναγκάσθη. Τεττάρων γὰρ καὶ δέκα διεληλυθότων ἐτῶν, οὐκ ἐξεῖπεν ἅπερ ἰδεῖν ἠξιώθη. Τὸ δὲ, ἕως τρίτου οὐρανοῦ, τινὲς ἔφασαν τοῦ ἀπὸ γῆς εἰς οὐρανὸν διαστήματος τὸ τρίτον αὐτὸν εἰρηκέναι, τοσοῦτον μὲν ἀπαχθέντα, καὶ τῶν ἀῤῥήτων ῥημάτων ἀκηκοότα " ἅπερ οὐκ εἶπε μὴ ἐξεῖναι ἀνθρώπῳ ἀκοῦσαι, ἀλλὰ μὴ λαλῆσαι. Εἰ γὰρ μὴ ἐξῆν ἄνθρωπον ἀκοῦσαι, πῶς αὐτὸς ἤκουσεν; ἀλλ᾽ ἤκουσε μὲν, ἐξειπεῖν δὲ αὐτὰ οὐκ ἐτόλμησε, Τινὲς δέ φασι τὰ ῥήματα πράγματα εἶναι " ἑωρακέναι γὰρ αὐτὸν τοῦ παραδείσου τὸ κάλλος, καὶ τὰς ἐν ἐκείνῳ τῶν ἁγίων χορείας, καὶ τὴν παναρμόνιον τῆς ὑμνῳδίας φωνήν. ᾿Αλλὰ καὶ τούτων τὴν ἀκρίβειαν αὐτὸς οἶδεν ὁ ταῦτα τεθεαμένος. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν. ### English translation (Claude) “It is not profitable for me to boast; for I will come to visions and revelations of the Lord.” The telling of these things is not profitable for me, but it is useful to you; providing, then, for your benefit, I am forced to tell what I do not think profitable for myself. “I know a man in Christ fourteen years ago, whether in the body I do not know, or out of the body I do not know, God knows, such a man caught up to the third heaven. And I know such a man, whether in the body or out of the body I do not know, God knows, that he was caught up into paradise and heard inexpressible words, which it is not lawful for a man to speak. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.” He saw many revelations, as he himself has said: “For I will come to visions and revelations of the Lord”; but he told one, under compulsion, and attributed it to another person; for he said, “I know a man,” not myself. He also states the time, teaching that he was forced to tell these things because of those men; for fourteen years had passed and he had not spoken out what he had been granted to see. As for “to the third heaven,” some have said that he meant the third part of the distance from earth to heaven: that he was carried up so far and heard the inexpressible words, which he did not say it was not lawful for a man to hear, but to speak. For if it were not lawful for a man to hear, how did he himself hear? He heard, but he did not dare to speak them out. Others say that the words are things: that he saw the beauty of paradise, the choirs of the saints in it, and the all-harmonious sound of their hymnody. But the precise truth of these things he himself knows who beheld them. Let us go on to the continuation of the interpretation. ### Scripture references - 2 Cor 12:1: quotation, high confidence - 2 Cor 12:2–5: quotation, high confidence ### Translation notes - This ref holds 2 Cor 12:1–5 (lemmas of 12:1 and 12:2–5). Theodoret reports two views without deciding between them. Migne's Latin column, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-1). ## On 2 Cor 12:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul refrains from telling everything lest anyone think more of him than befits a man, as happened at Lystra. ### Greek text ς΄. « Ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ. » Ἐπειδὴ πολλάκις ἄφρονα ἑαυτὸν προσηγόρευσεν, ἵνα μὴ τις τούτου χάριν ὑπολάβῃ ψευδῆ τὰ λεγόμενα, ἀναγκαίως ἔδειξέ τὴν τούτων ἀλήθειαν. Φείδομαι δὲ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τι ἐξ ἐμοῦ.» Διὰ τοῦτο λέγειν πάντα δέδια, ἵνα μὴ μείζονα ἢ κατὰ ἄνθρωπον δόξαν περὶ ἐμοῦ τις δέξηται. Τοῦτο γὰρ καὶ ἐν Λυκαονίᾳ γεγένηται. Νομίσαντες γὰρ αὐτὸν Θεὸν, ταύρους ἐπειράθησαν θῦσαι, ἀλλὰ τὴν ἐσθῆτα διαῤῥήξας, ἣν εἶχε φύσιν ἐδίδαξε. ### English translation (Claude) “For if I wish to boast, I shall not be a fool, for I shall speak the truth.” Since he had often called himself a fool, lest anyone for that reason suppose that what he said was false, he necessarily showed its truth. “But I refrain, lest anyone credit me with more than he sees in me or hears from me.” For this reason I am afraid to tell everything, lest anyone form a higher opinion of me than befits a man. For this happened in Lycaonia too: thinking him a god, they tried to sacrifice bulls; but he tore his garment and taught them what nature he had. ### Scripture references - 2 Cor 12:6: quotation, high confidence - Acts 14:11–15: allusion, high confidence ### Translation notes - The Lycaonian episode is Acts 14:11–15. Apparatus and Latin, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-6). ## On 2 Cor 12:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret interprets Paul's thorn in the flesh, the “angel of Satan”, as the insults and persecutions he suffered, not a bodily ailment. ### Greek text ζ΄. «Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκὶ, ἄγγελος Σατᾶν, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. » “Ἔδειξε πάλιν διὰ τούτων, ὡς πολλῶν ἀποκαλύψεων ἠξιώθη. Τούτου γὰρ δὴ χάριν, φησὶ, τῆς ἐμῆς… μοι συνεκλήρωσε πειρασμοὺς, ταύτῃ τὸ φρόνημα χαλινῶν, καὶ οὐκ εἴων ὑπέρογκόν τι λογίσασθαι. Ἄγγελον γὰρ Σατᾶν τὰς ὕβρεις, καὶ τὰς παροινίας, καὶ τὰς τῶν δήμων ἐπαναστάσεις ἐκάλεσε. Καὶ τοῦτο ἐν τοῖς ἑξῆς ἑρμηνεύει σαφέστερον. η΄, θ΄. « Καὶ ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα͵ ἵν᾽ ἀποστῇ ἀπ᾽ ἐμοῦ· καὶ εἴρηκέ μοι· Ἀρκεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. » Ἔδειξε τῆς φύσεως τὴν ἀσθένειαν᾿ Ἱκέτευσα γὰρ, φησὶν, ἀπαλλαγῆναι τῶν πειρασμῶν. “Ἔδειξε καὶ τὴν τοῦ Δεσπότου ψυχαγωγίαν. Τὴν γὰρ τῆς χάριτος φιλοτιμίαν ἀρκεῖν ἔφησεν εἰς παραψυχὴν᾽ τὴν δὲ τῶν κηρυττόντων ἀσθένειαν καὶ καρτερίαν σαφῶς δεικνύναι τοῦ κηρυττομένου τὴν δύναμιν. « Ἤδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. » Ἐδίδαξε τίνα προσηγόρευσεν ἄγγελον Σατᾶν. Ἵνα δὲ μή τις ὑπολάδῃ τὴν ἀσθένειαν πάθος εἶναι σωματικὸν, σαφέστερον τὰ περὶ ταύτης διέξεισι. ### English translation (Claude) “And lest I be exalted by the surpassing greatness of the revelations, a thorn was given me in the flesh, an angel of Satan, to buffet me, lest I be exalted.” Again he showed by this that he was granted many revelations. For this reason, he says, … my … allotted me trials, reining in my mind in this way and not allowing it to think anything overweening. For he called the insults, the drunken outrages, and the uprisings of the mobs “an angel of Satan.” And this he explains more clearly in what follows. “Concerning this I three times besought the Lord that it might depart from me; and he has said to me: My grace is sufficient for you; for my power is made perfect in weakness.” He showed the weakness of nature: I begged, he says, to be freed from the trials. He showed also the Master's consolation: for he said that the generosity of grace was enough for comfort, and that the weakness and endurance of the preachers clearly show the power of the one preached. “Most gladly, then, I will rather boast in my weaknesses, so that the power of Christ may dwell upon me.” He taught what he called an angel of Satan. And lest anyone suppose the weakness to be a bodily ailment, he goes through what concerns it more clearly. ### Scripture references - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:8–9: quotation, high confidence ### Translation notes - This ref holds 2 Cor 12:7–9 (lemmas of 12:7, 12:8–9a and 12:9b). Words are lost in the scan in the comment on 12:7 (“…”). Theodoret's identification of the thorn with persecutions is his own reading, translated as written. Migne's Latin column, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-7). ## On 2 Cor 12:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul does not merely endure his sufferings but welcomes them, since apparent weakness brings true strength. ### Greek text ἰ. «Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν στενοχωρίαις ὑπὲρ Χριστοῦ" ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἶμι. » Καὶ οὐκ εἶπεν, ὑπομένω, ἀλλ᾽, εὐδοκῶ, τουτέστι, χαίρω, εὐφραίνομαι, μετ᾽ εὐθυμίας δέχομαι τὰ προσπίπτοντα " ἡ γὰρ δοκοῦσα ἀσθένεια τὴν ἀληθῆ μοι δύναμιν προξενεῖ. Οὕτω ταῦτα διεξελθὼν ἐπήγαγε· ### English translation (Claude) “Therefore I am well content in weaknesses, in insults, in hardships, in persecutions, in distresses for Christ's sake; for when I am weak, then I am strong.” He did not say “I endure,” but “I am well content,” that is, I rejoice, I am glad, I accept with cheerfulness what befalls me; for the seeming weakness procures me true strength. Having gone through these things thus, he added: ### Scripture references - 2 Cor 12:10: quotation, high confidence ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-10). ## On 2 Cor 12:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that the Corinthians forced Paul to commend himself and that he puts endurance before miracles as the mark of an apostle. ### Greek text ια΄. « Γέγονα ἄφρων καυχώμενος. » Καὶ τούτου τὴν αἰτίαν διδάσκει. « Ὑμεῖς με ἠναγκάσατε. » Τουτέστι, ταῖς κατ᾽ ἐμοῦ πεπιστευκότες διαβολαῖς " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς. « Ἐγὼ γὰρ ὥφειλον ὑφ᾽ ὑμῶν συνίστασθαι. » Ὑμᾶς ἔδει με συνηγόρους ἔχειν καὶ τῆς πολιτείας μάρτυρας. ε Οὐδὲν γὰρ ὑστέρησα τῶν ὑπὲρ λίαν ἀποστόλων. » Πάλιν τὴν εὐφημίαν ἐκόλασε, καὶ πλείους πάντων ἀναδεξάμενος πόνους, οὐδὲ ἁπλῶς ἐξισῶσαι τοῖς ἀποστόλοις ἑαυτὸν ἠνέσχετο, ἀλλὰ μηδὲν ἀποδεῖν ἐχείνων ἔφη. Καὶ πάλιν εἰς τὸ οἰκεῖον ἐπανέρχεται φρόνημα. « Εἰ καὶ οὐδέν εἶμι, (ιβ΄) τὰ μέντοι σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, ἐν σημείοις, καὶ τέρασι, καὶ δυνάμεσι. » Μὴ εἰς ἐμὲ ἀποβλέψητε, ἀλλὰ τὰ τῆς χάριτος ἐξετάζετε. Τῆς γὰρ ἀποστολικῆς ἀξίας γεγένησθε μάρτυρες, καὶ τῆς πνευματικῆς μαρτυρίας γεγόνατε θεωροί, Καλῶς δὲ τὴν ὑπομονὴν τῶν σημείων προτέθεικεν, ἐπειδὴ τῆς γνώμης τὰ κατορθώματα πολλῷ τιμιώτερα. ### English translation (Claude) “I have become a fool in boasting.” And he teaches the cause of this: “You forced me.” That is, by believing the slanders against me; for what follows shows this: “For I ought to have been commended by you.” I ought to have had you as my advocates and as witnesses of my way of life. “For I fell short in nothing of the most eminent apostles.” Again he tempered the praise: though he had undertaken more labors than all, he did not bring himself even simply to make himself equal to the apostles, but said that he fell short of them in nothing. And again he returns to his own way of thinking: “Even if I am nothing, yet the signs of an apostle were wrought among you in all endurance, in signs and wonders and mighty works.” Do not look at me, but examine the things of grace; for you have been witnesses of the apostolic dignity and spectators of the spiritual testimony. He fittingly put endurance before the signs, since the achievements of the will are far more precious. ### Scripture references - 2 Cor 12:11–12: quotation, high confidence ### Translation notes - This ref holds 2 Cor 12:11–12. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-11). ## On 2 Cor 12:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's ironic apology for not burdening the Corinthians and his promise, as more than a natural father, to seek them and not their money. ### Greek text ιγ΄. « Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς Ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; » Ποίας δὲ ἡμῶν πνευματικῆς οὐκ ἀπελαύσατε δωρεᾶς, εἰ μὴ ἄρα τοῦτο μόνον ἡμῖν ἐπιμέμφοισθε, ὅτι τῆς σωματικῆς παρ᾽ ὑμῶν οὐ τετυχήκαμεν θεραπείας; Εἶτα εἰρωνικῶς· « Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. » Ὁμολογῶ, τοῦτο ἠδίκησα, καὶ συγγνώμην αἰτῶ. Ἵνα δὲ πάλιν μή τινες ὑπολάβωσιν, ὅτι ὡς ὀνειδίζων ταῦτα προσφέρει, καὶ τὸ λαβεῖν πραγματεύεται, καὶ εἰς τὸν ἑξῆς ὑπισχνεῖται χρόνον φυλάξειν τοῦτον τὸν σκοπόν. ιδ΄, ε« Ἰδοὺ τρίτον ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω ὑμῶν. » Εἶτα θεραπεύει τοῦ λόγου τὸ αὐστηρόν. « Οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ᾽ ὑμᾶς. » Κέχρηται δέ τινι καὶ φυσικῇ γνωμολογίᾳ. « Οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέκνοις. » Οὐ χρημάτων ἐφίεμαι, ἀλλὰ τῶν ὑμετέρων ὀρέγομαι ψυχῶν. Οἶδα γὰρ καὶ τοὺς πατέρας τοῖς παισὶν ἀεὶ συναθροίζοντας πλοῦτον " ἐγὼ δὲ τῶν φύσει πατέρων καὶ πλέον τι ποιεῖν ἐπαγγέλλομαι… ### English translation (Claude) “For in what were you made inferior to the other churches, except that I myself was not a burden to you?” What spiritual gift of ours have you not enjoyed, unless perhaps you blame us for this alone, that we have not received bodily care from you? Then, ironically: “Forgive me this wrong.” I admit that I did this wrong, and I ask pardon. And lest some suppose again that he brings this forward as a reproach and is angling to receive something, he promises also to keep this aim in the time to come: “Behold, a third time I am ready to come to you, and I will not be a burden to you.” Then he softens the severity of the word: “For I seek not what is yours, but you.” And he also uses a maxim drawn from nature: “For children ought not to lay up for their parents, but parents for their children.” I do not desire money, but long for your souls. For I know that fathers always gather wealth for their children; but I promise to do something more even than fathers by nature … ### Scripture references - 2 Cor 12:13: quotation, high confidence - 2 Cor 12:14: quotation, high confidence ### Translation notes - This ref holds 2 Cor 12:13–14 (lemmas of 12:13a, 12:13b, 12:14a, 12:14b and 12:14c). The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-13). ## On 2 Cor 12:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-12-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's defense of his and Titus's integrity, his speaking “in Christ” according to Christ's laws, and his grief over those who sinned and did not repent. ### Greek text ιδ΄. ε Ἥδιστα γὰρ δαπανήσω, καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. » ᾿Αντὶ τοῦ, καὶ ἐμαυτὸν ὑπὲρ ὑμῶν δίδωμι. « Εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν ἧττον ἀγαπῶμαι. ν Μετὰ θεραπείας ἡ κατη… ἐγκαλέσας ἀγάπης, εὔφρανε δὲ τὴν αὐτοῦ περὶ αὐτ… ις΄-ιη΄. « Ἔστω δὲ, ἐγὼ οὐ κατεβάρησα ὑμᾶς" ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον. Μὴ τινα ὧν ἀπέστειλα πρὸς ὑμᾶς, δι' αὐτοῦ ἐπλεονέκτησα ὑμᾶς; Παρεκάλεσα Τίτον, καὶ συναπέστειλα τὸν ἀδελφόν· μὴ τι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν;» Ἀλλ᾽ ἴσως ἄν τις εἴποι, ὅτι πανουργίᾳ κεχρημένος, … μὲν οὐδὲν εἴληφα παρ' ὑμῶν, δι᾽ ὧν δὲ πρὸς ὑμᾶς ἀπέστελλον, ἐδεχόμην τὰ παρ᾽ ὑμῶν. Εἴπατε τοίνυν, πρὸς τῆς ἀληθείας αὐτῆς, εἴ τις τῶν παρ᾽ ἡμῶν ἀποσταλέντων, εἴτε Τίτος, εἴτε ἄλλος τις, ἐχρήσατο τῇ δεδομένῃ τοῖς κήρυξιν ἐξουσίᾳ. Πλεονεξίαν δὲ τὴν δόσιν ἐκάλεσεν " ἐπειδὴ πέφυκέ πως ὁ παρὰ γνώμην διδοὺς, κἂν χρέος ἐκτίνῃ, πλεονεκτεῖσθαι νομίζειν. Οὕτω ταῦτα εἰς ἔλεγχον τῶν ψευδαποστόλων διεξελθὼν, τὸ διδασκαλικὸν αὐτοῖς ἀξίωμα δείκνυσι, ιθ΄, « Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; » Ἴσως, φησὶ, καὶ τὴν ἀπολογίαν τεκμήριον εὐτελείας νομίζετε. « Κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. » ᾿Αλλ᾽ ἡμεῖς ὑπὸ μάρτυρι τῷ Θεῷ ταῦτά φαμεν, ὑπὸ τῶν ἐντολῶν τοῦ Δεσπότου Χριστοῦ φωτιζόμενοι. Τὸ γὰρ, ἐν Χριστῷ, ἀντὶ τοῦ, κατὰ τοὺς τοῦ Χριστοῦ νόμους. Αὐτοῦ γάρ ἔστι νόμος " ε Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ἔχει τι ὁ ἀδελφός σου κατὰ σοῦ, ἄφες τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ἄπελθε, πρῶτον καταλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ν Καὶ πάλιν - « Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν, τὸν ἐν τοῖς οὐρανοῖς. ν Τοῦτο καὶ αὐτὸς ἐνταῦθά φησι" «Τὰ δὲ πάντα, ἀγαπητοὶ, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. ν Εἴτε γὰρ ταπεινούμεθα, εἴτε ὑψηλὰ φθεγγόμεθα, εἴτε κατηγοροῦμεν, εἴτε ἐπαινοῦμεν, τῆς ὑμετέρας ἕνεκεν ὠφελείας πάντα πραγμα… κ΄. « Φοβοῦμαι γὰρ μή πως ἐλθὼν, οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε. » Λέγει δὲ καὶ τίνα ἀπεύχεται παρ᾽ αὐτοῖς. ε Μή πως ἔρεις, ζῆλοι, θυμοί, ἐριθεῖαι, καταλαλιαὶ, ψιθυ… Ταῦτα αὐτῶν καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ κατηγόρησε. κα΄. « Μὴ πάλιν ἐλθόντα με ταπεινώσῃ ὁ Θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ ἧ ἔπραξαν,» Ταπείνωσιν ἑαυτοῦ τὴν ἐκείνων παρανομίαν ἐκάλεσε, βεβαιῶν ἅπερ ἤδη προείρηκε· ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς. σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; » Θρηνεῖν δὲ ἔφη, οὐκ ἁπλῶς τοὺς ἡμαρτηκότας, ἀλλὰ τοὺς μετὰ τὴν ἁμαρτίαν τοῖς τῆς μετανοίας μὴ χρησαμένους φαρμάκοις. Κατηγορεῖ δὲ ἄντικρυς ἡ ### English translation (Claude) “I will most gladly spend and be spent for your souls.” Instead of: I give myself too for you. “If I love you more abundantly, am I loved the less?” The accus[ation] is made with gentleness … charging them with [want of] love, and he showed his own [affection] for them … “But be it so: I did not burden you; yet, being crafty, I took you by guile. Did I take advantage of you through any of those whom I sent to you? I urged Titus, and sent the brother with him; did Titus take advantage of you? Did we not walk in the same spirit? In the same steps?” But perhaps someone might say that, using cunning, … I have taken nothing from you, but through those whom I sent to you I received what you gave. Tell me then, by the truth itself, whether any of those sent by us, whether Titus or anyone else, used the authority given to preachers. He called the giving “taking advantage,” since one who gives against his inclination is somehow apt to think himself taken advantage of, even if he is paying a debt. Having thus gone through these things to refute the false apostles, he shows them his dignity as teacher: “Again, do you think that we are defending ourselves to you?” Perhaps, he says, you consider even the defense a proof of paltriness. “We speak before God in Christ.” But we say these things with God as witness, enlightened by the commandments of Christ the Master. For “in Christ” stands for “according to the laws of Christ.” For his is the law: “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar and go; first be reconciled to your brother, and then come and offer your gift.” And again: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.” This he himself also says here: “And all things, beloved, are for your building up.” For whether we humble ourselves or speak lofty things, whether we accuse or praise, we do everything for the sake of your benefit … “For I fear lest perhaps, when I come, I may find you not such as I wish, and I may be found by you such as you do not wish.” He also says what he prays may not be among them: “Lest perhaps there be strife, jealousies, outbursts of anger, rivalries, slanders, whisper[ings] …” With these things he charged them in the former letter too. “Lest, when I come again, my God humble me before you, and I mourn for many of those who sinned before and did not repent of the uncleanness and sexual immorality and licentiousness which they practised.” He called those men's lawlessness his own humiliation, confirming what he had said before: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” And he said that he mourns, not simply those who have sinned, but those who after the sin did not use the remedies of repentance. And he accuses openly … ### Scripture references - 2 Cor 12:15: quotation, high confidence - 2 Cor 12:16–18: quotation, high confidence - 2 Cor 12:19: quotation, high confidence - Matt 5:23–24: quotation, high confidence - Matt 5:16: quotation, high confidence - 2 Cor 12:20: quotation, high confidence - 1 Cor 3:3: allusion, low confidence - 2 Cor 12:21: quotation, high confidence - 2 Cor 11:29: quotation, high confidence ### Translation notes - This ref holds 2 Cor 12:15–21 (lemmas of 12:15a, 12:15b, 12:16–18, 12:19a, 12:19b, 12:19c, 12:20a, 12:20b and 12:21), not 12:14. Lines are lost in the scan at several points (“…”). In the comment on 12:15 the scan reads εὔφρανε (“gladdened”), probably for “showed”; translated by sense. Quotations: Matt 5:23–24; Matt 5:16; 2 Cor 11:29. The charges in the former letter allude to 1 Cor 1:11; 3:3. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 12.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-14). ## On 2 Cor 13:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret begins to explain Paul's use of the rule of two or three witnesses. ### Greek text α. « Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς" ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.» ᾿Αντὶ τῶν προσώπων τὰ πράγματα τέθεικε, τοὺς τῆς ### English translation (Claude) “This is the third time I am coming to you: by the mouth of two or three witnesses every word shall be established.” In place of persons he has put things, the … ### Scripture references - 2 Cor 13:1: quotation, high confidence - Deut 19:15: quotation, high confidence ### Translation notes - The lemma quotes Deut 19:15. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-1). ## On 2 Cor 13:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's threat not to spare the unrepentant by the apostles' power to punish, as in the cases of Ananias and Sapphira and of Elymas. ### Greek text β. « Προείρηκα καὶ προλέγω, ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηκόσι καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. » Τὴν ἀποστολικὴν ἐξουσίαν ἐγύμνωσε, παῦσαι τῷ δέει τῆς ἁμαρτίας τὴν ῥύμην… Ῥάδιον γὰρ ἦν αὐτοῖς καὶ τοὺς οἰκείους παιδεύειν, καὶ τοὺς ἀλλοτρίους κολάζειν. Ὁ μὲν γὰρ θειότατος Πέτρος τὸν ᾿Ανανίαν καὶ τὴν ὁμόξυγα … τοῦ καταλόγου τῶν μαθητῶν γεγενημένους, λόγῳ… τῷ θανάτῳ παρέπεμψε. Τὸν δὲ Ἐλύμαν τῶν ἀπίστων ὄντα, καὶ ἀντιλέγοντα, αὐτὸς ὁ μακάριος Παῦλος τῷ ζόφῳ παρέδωκε, τὴν ὀπτικὴν αἴσθησιν ἀποσβέσας. ### English translation (Claude) “I said before and I say beforehand, as when present the second time, and now, absent, I write to those who sinned before and to all the rest, that if I come again I will not spare.” He laid bare the apostolic authority, to stop the impetus of sin by fear … For it was easy for them both to discipline their own and to punish outsiders. For the most divine Peter [sent] Ananias and his wife …, who had been on the roll of the disciples, to death by a word …; and Elymas, who was one of the unbelievers and opposed him, the blessed Paul himself handed over to darkness, quenching his sense of sight. ### Scripture references - 2 Cor 13:2: quotation, high confidence - Acts 5:1–10: allusion, high confidence - Acts 13:8–11: allusion, high confidence ### Translation notes - Lines are lost in the scan (“…”). Allusions: Acts 5:1–10 (Ananias and Sapphira); Acts 13:8–11 (Elymas). Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-2). ## On 2 Cor 13:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret begins to explain the Corinthians' demand for proof that Christ speaks in Paul. ### Greek text γ΄. ε« Ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν; » Πεῖραν λαβεῖν, ὡς ἔοικε, βούλεσθε τοῦ ἐν ἐμοὶ φθεγγομένου Χριστοῦ, καίτοι σαφῶς αὐτοῦ με… ### English translation (Claude) “Since you seek proof of the Christ who speaks in me, who is not weak toward you but is powerful among you?” You wish, it seems, to make trial of the Christ who speaks in me, although clearly he … me … ### Scripture references - 2 Cor 13:3: quotation, high confidence ### Translation notes - The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-3). ## On 2 Cor 13:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ suffered in his mortal body but lives as God, and that raising the body is ascribed both to the Son and to the Father without difference. ### Greek text δ΄. ε Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. » Εἰ γὰρ καὶ τοῦ σταυροῦ τὸ πάθος ὑπέμεινε διὰ τὴν θνητὴν τοῦ σώματος φύσιν, ἀλλὰ ζῇ καὶ ζωή ἔστιν ὡς Θεὸς καὶ Θεοῦ Υἱός. Τούτῳ ἔοικε τό" ε Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Εἰ δὲ ποτὲ μὲν ἡ τοῦ Μονογενοῦς θεότης λέγεται ἀναστῆσαι τὸ σῶμα, ποτὲ δὲ αὐτὸς ὁ Πατὴρ, οὐδεμίαν ἔχει τοῦτο διαφοράν. Τὰ γὰρ ὑπὸ τοῦ Υἱοῦ γινόμενα τῷ Πατρὶ πολλάκις προσαρμόζει ἡ θεία Γραφή. Οὕτω δημιουργὸς μὲν ἀπάντων ὁ Μονογενὴς, δημιουργὸς δὲ πάλιν καλεῖται καὶ ὁ τούτου Πατήρ. ᾿Αλλ’ ἐπὶ τὰ ἐχόμενα τῆς ἑρμηνείας βαδίσωμεν. « Καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα σὺν αὐτῷ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς. ν» Καὶ ἡμεῖς δὲ ὡσαύτως καὶ τῶν παθημάτων αὐτῷ κοινωνοῦμεν, δι᾽ αὐτὸν γὰρ ὑπομένομεν ταῦτα, καὶ τῆς ζωῆς συμμεθέξομεν. Ἐγγυᾶται γὰρ τὴν ἀνάστασιν ἡ Θεοῦ δύναμις. ### English translation (Claude) “For though he was crucified out of weakness, yet he lives by the power of God.” For although he endured the suffering of the cross because of the mortal nature of the body, yet he lives and is life, as God and Son of God. Like this is the saying: “Destroy this temple, and in three days I will raise it up.” And if sometimes the Godhead of the Only-begotten is said to have raised the body, and sometimes the Father himself, this makes no difference. For divine Scripture often attributes to the Father what is done by the Son. So the Only-begotten is Creator of all things, and again his Father too is called Creator. But let us go on to what follows in the interpretation. “For we too are weak in him, but we shall live with him by the power of God toward you.” We likewise both share in his sufferings, for we endure these things for his sake, and shall share in his life; for the power of God guarantees the resurrection. ### Scripture references - 2 Cor 13:4: quotation, high confidence - John 2:19: quotation, high confidence ### Translation notes - Theodoret's distinction between Christ's suffering in the body and his life as God and Son of God is translated as written. Quotation: John 2:19. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-4). ## On 2 Cor 13:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's call to self-examination: believers should know that Christ dwells in them. ### Greek text ε΄. « Ἑαυτοὺς πειράζετε εἰ ἑστήκατε ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε. » Μὴ τὰ καθ' ἡμᾶς ἐξετάζετε, ἀλλὰ τὰ καθ᾽ ὑμᾶς αὐτούς " καὶ σκοπεῖτε εἰ ἀληθῶς ἐπὶ τῆς πίστεως ἐρηρεισμένοι ἑστάτε. « Ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς, ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν ἔστιν, εἰ μή τι ἀδόκιμοί ἔστε; ν Προσήκει γὰρ ὑμᾶς εἰδέναι ὅτι αὐτὸν ἔνοικον ἔχετε τὸν Δεσπότην Χριστόν. Ὁ γὰρ ταύτην οὐκ ἔχων τὴν γνῶσιν, τῆς πίστεως ἔρημος. Τοῦτο γὰρ εἶπεν ἀδόκιμοι. Ἐπειδὴ γὰρ ἔφη πρὸ βραχέος, ἐν αὐτῷ τὸν Χριστὸν φθέγγεσθαι, ἐδίδαξεν αὐτοὺς ὅτι ἐν αὐτοῖς οἰκεῖ καὶ ἐμπεριπατεῖ, κατὰ τὴν προφητικὴν χρησμολογίαν. ### English translation (Claude) “Test yourselves whether you stand in the faith; examine yourselves.” Do not examine our affairs, but your own; and consider whether you truly stand firmly set upon the faith. “Or do you not recognize regarding yourselves that Jesus Christ is in you, unless indeed you are unapproved?” For you ought to know that you have Christ the Master himself dwelling in you. He who lacks this knowledge is empty of faith; for this is what he called “unapproved.” For since he had said a little before that Christ speaks in him, he taught them that Christ dwells and walks in them, according to the prophetic oracle. ### Scripture references - 2 Cor 13:5: quotation, high confidence - Lev 26:12: allusion, medium confidence - 2 Cor 6:16: allusion, medium confidence ### Translation notes - “The prophetic oracle” is Lev 26:12, quoted at 2 Cor 6:16. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-5). ## On 2 Cor 13:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes the threat in Paul's words, softened by his affection. ### Greek text ς΄. ε« Ἑλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. » ᾿Απειλητικῶς τοῦτο τέθεικεν, ὡς μέλλων αὐτοῖς τῆς πνευματικῆς δυνάμεως παρέχειν ἀπόδειξιν· ἀλλὰ πάλιν τὴν οἰκείαν φιλοστοργίαν γυ… ### English translation (Claude) “But I hope you will know that we are not unapproved.” He put this as a threat, as though about to give them proof of spiritual power; but again [he lays bare] his own affection … ### Scripture references - 2 Cor 13:6: quotation, high confidence ### Translation notes - The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-6). ## On 2 Cor 13:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul would rather the Corinthians do good than give him occasion to show his apostolic power. ### Greek text ζ΄. ε Εὔχομαι δὲ πρὸς τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν οὐκ ἵνα (ἵνα μὴ) ἡμεῖς δόκιμοι φανῶμεν, ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. ν ᾿Απευχόμεθα, φησὶ, πρόφασίν τινὰ παρ᾽ ὑμῶν λαβεῖν, ὥστε δεῖξαι τῆς ἀποστολικῆς χάριτος τὴν ἐνέργειαν. Εὔχομαι δὲ μᾶλλον ὑμᾶς διαλάμπειν ἐν πᾶσι τοῖς καλοῖς͵ ἡμᾶς δὲ κρύπτειν τὴν ἐξουσίαν. ### English translation (Claude) “But I pray to God that you do no evil at all; not so that we may appear approved, but that you may do what is good, though we be as unapproved.” We pray, he says, not to receive any pretext from you for showing the working of the apostolic grace. Rather I pray that you shine in all good things, and that we keep our authority hidden. ### Scripture references - 2 Cor 13:7: quotation, high confidence ### Translation notes - The printed lemma has “(ἵνα μὴ)” in brackets, a variant for “not so that”; the translation follows the main reading. Migne's apparatus, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-7). ## On 2 Cor 13:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that apostolic punishment builds up the whole church, and comments on Paul's closing exhortations to joy, concord and peace. ### Greek text ἡ. « Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ᾽ ὑπὲρ τῆς ἀληθείας. ν Πῶς γὰρ οἷόν τε ὑμῶν μετιόντων τὰ πρέποντα τὴν τιμωρητιχὴν ἡμᾶς ἐνέργειαν ἐπιδεῖξαι; θ΄. « Χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἧτε. Τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. » Διαφόρως τὰ αὐτὰ εἴρηκεν, ἣν ἔχει περὶ αὐτοὺς ἀγάπην ἐπιδεικνύς. ι΄. « Διὰ τοῦτο ἀπὼν ταῦτα γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι, κατὰ τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν.» Ἔδειξε καὶ τὴν τιμωρίαν οἰκοδομὴν οὖσαν. Ἑνὸς γὰρ ἢ δύο κολαζομένων ἅπας ὁ σύλλογος τὴν ὠφέλειαν καρποῦται. Οὕτω τοῦ ᾿Ανανίου καὶ τῆς Σαπ… πάντας, φησὶ, τοὺς ἀκούοντας. Ἐνταῦθα τοὺς αὐστη… ια΄. « Λοιπὸν, ἀδελφοὶ, χαίρετε. » Ἴδιον γὰρ τῶν κατορθούντων τὴν ἀρετὴν εὐφροσύνη. ε Καταρτίζεσθε. » ᾿Αντὶ τοῦ, ᾿Αναπληρώσατε τὰ ἐλλείποντα, « Παρακαλεῖσθε. ν» Τῆς ὑπ᾽ ἀλλήλων ἐν τοῖς πειρασμοῖς παραψυχῆς ἀπολαύετε, « Τὸ αὐτὸ φρονεῖτε. » Τῇ ὁμονοίᾳ συσφίγγεσθε, ἕν ὑμῶν ἔστω τὸ φρόνημα, « Εἰρηνεύετε, » καὶ πρὸς ἡμᾶς, καὶ πρὸς ἀλλήλους, καὶ πρὸ πάντων πρὸς τὸν σεσωκότα Θεόν. ε Καὶ ὁ Θεὸς τῆς εἰρήνης καὶ τῆς ἀγάπης ἔσται μεθ᾽ ὑμῶν.» Ταῦτα γὰρ ὁρῶν κατορθούμενα πάσης ὑμᾶς ἀξιώσει προνοίας " ἐπειδὴ, τούτων αὐτός ἐστι νομοθέτης. ### English translation (Claude) “For we can do nothing against the truth, but only for the truth.” For how is it possible, when you pursue what is fitting, for us to display punitive power? “For we rejoice when we are weak and you are strong. And this also we pray for, your restoration.” He said the same things in different ways, showing the love he has for them. “For this reason I write these things while absent, so that when present I may not use severity, according to the authority which the Lord gave me for building up and not for tearing down.” He showed that even punishment is building up. For when one or two are punished, the whole assembly reaps the benefit. So [at the death] of Ananias and Sapphira … all, it says, who heard. Here the severe … “Finally, brothers, rejoice.” For gladness is proper to those who achieve virtue. “Be restored.” Instead of: fill up what is lacking. “Be comforted.” Enjoy the consolation you give one another in trials. “Be of the same mind.” Be bound tightly together in concord; let your mind be one. “Be at peace,” both with us and with one another, and above all with God who saved you. “And the God of peace and love will be with you.” For seeing these things accomplished, he will count you worthy of all his providence; since he himself is the lawgiver of these things. ### Scripture references - 2 Cor 13:8: quotation, high confidence - 2 Cor 13:9: quotation, high confidence - 2 Cor 13:10: quotation, high confidence - Acts 5:1–11: allusion, medium confidence - 2 Cor 13:11: quotation, high confidence ### Translation notes - This ref holds 2 Cor 13:8–11 (lemmas of 13:8, 13:9, 13:10 and the phrases of 13:11). Lines are lost in the scan (“…”). Allusion: Acts 5:1–11. Migne's Latin column, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-8). ## On 2 Cor 13:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-2-corinthios/12-1/#p-13-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the closing blessing does not divide grace, love and fellowship among the three persons, and that the order of the names implies no difference of nature, power or rank. ### Greek text ιβ΄. « ᾿Ασπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. » Ἀντὶ τοῦ, ἀδόλως, σωφρόνως, ὡς μέλη ἀλλήλων, καὶ σῶμα Χριστοῦ. ᾿Ασπάζονται ὑμᾶς οἱ ἅγιοι πάντες.» Συνῆψεν αὐτοῖς καὶ τοὺς κατὰ τὴν οἰκουμένην πεπι… ιδ΄. « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. ᾿Αμήν. » Οὐ κατὰ διαίρεσιν ταῦτα τέθεικεν, οὐδὲ τὰ μὲν τῷ Χριστῷ ἀπένειμεν, τὰ δὲ τῷ Πατρὶ, τὰ δὲ τῷ Πνεύματι. Πολλάκις γὰρ τὴν ἀγάπην ἐπὶ τοῦ Πνεύματος τέθεικε, καὶ τὴν κοινωνίαν ἐπὶ τοῦ Υἱοῦ, καὶ τὴν χάριν ἐπὶ τοῦ Θεοῦ καὶ Πατρός. Οὕτω καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ τὴν ἐνέργειαν ἐπὶ τοῦ Πατρὸς τεθεικὼς, μετ᾽ ὀλίγα ταύτην ἐπὶ τοῦ Πνεύματος εἴρηκεν. Ἑτέρως δὲ καὶ τὴν τάξιν τέθεικε τῶν προσώπων, οὐ τὴν ὑπὸ τοῦ Κυρίου τεθεῖσαν ἀνατρέπων, ἀλλὰ διδάσκων ὡς ἡ τάξις τῶν ὀνομάτων οὐ σημαίνει φύσεως ἑτερότητα, ἢ δυνάμεως, ἢ ἀξιωμάτων διαφοράν. Εὐξώμεθα καὶ ἡμεῖς τῆς ἀποστολικῆς εὐλογίας ἀξιωθῆναι, καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ σὺν τῷ παναγίῳ Πνεύματι, δόξα καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἡ πρὸς Κορινθίους δευτέρα Ἐπιστολή, ἐγράφη ἀπὸ Φιλίππων διὰ Τίτου καὶ Λουκᾶ. ### English translation (Claude) “Greet one another with a holy kiss.” Instead of: without guile, chastely, as members of one another and the body of Christ. “All the saints greet you.” He joined to them also those throughout the world who have believed. “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen.” He did not set these down by way of division, assigning some to Christ, some to the Father, and some to the Spirit. For he often put love with the Spirit, fellowship with the Son, and grace with God the Father. So too in the former letter, having set working with the Father, a little later he said it of the Spirit. And he also set the order of the persons differently, not overturning the order set by the Lord, but teaching that the order of the names does not signify a difference of nature, or of power, or of rank. Let us too pray to be counted worthy of the apostolic blessing, and to attain the good things promised, by the grace and loving-kindness of God and our Savior Jesus Christ, with whom to the Father, with the all-holy Spirit, be glory and majesty, now and always and to the ages of ages. The second letter to the Corinthians was written from Philippi through Titus and Luke. ### Scripture references - 2 Cor 13:12: quotation, high confidence - 2 Cor 13:13: quotation, high confidence - 2 Cor 13:14: quotation, high confidence - 1 Cor 12:6: allusion, medium confidence - 1 Cor 12:11: allusion, medium confidence - Matt 28:19: allusion, medium confidence ### Translation notes - This ref holds 2 Cor 13:12–14 (English numbering; 13:12–13 in editions that join the greetings). Theodoret's Trinitarian reading is translated as written. “The former letter” refers to 1 Cor 12:6, 11; the order set by the Lord is Matt 28:19. The closing subscription on the place of writing is printed in the edition. Migne's Latin column, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. 2 Cor. 13.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-12).