Interpretation of 2 Timothy preface–3.15
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Preface
0PG 82
Ἀπὸ τῆς Ῥώμης τὴν δευτέραν τῷ τρισμακαρίῳ Τιμοθέῳ γέγραφεν Ἐπιστολὴν ὁ θεῖος ᾿Απόστολος, παρ᾽ αὐτὸ λοιπὸν ὧν τοῦ βίου τὸ τέλος. Καὶ τοῦτο δεδήλωκεν αὐτὸς ὡδὶ γεγραφώς " ε« Ἐγὼ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν. » Ἐπέστελλε δὲ αὑτῷ, παραθαρσύνων εἰς τοὺς περὶ «ἧς εὐσεδείας ἀγῶνας, καὶ φέρειν γενναίως τοὺς ὑπὲρ τῆς πίστεως κινδύνους παρακαλῶν. Ὑπέδειξε δὲ καὶ τῶν ἀγώνων τὰ ἄθλα. Προείρηκε δὲ καὶ περί τίνων, τὸ μὲν πρόσχημα τῆς εὐσεθείας περικειμένων, ἀλλότριον δὲ τῆς ἐπαγγελίας βίον προαιρουμένων. « Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ, Τιμοθέῳ ἀγαπητῷ, καὶ γνησίῳ τέκνῳ, χάριξν ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν. » Οὐ πᾶς υἱὸς ἀγαπητός " ἔστι γὰρ ὅτε καὶ τὴν φυσικὴν σβέννυσι φιλοστοργίαν τῶν παίδων ἣ δυστροπία. Τὸν δὲ πάντα ἄριστον Τιμόθεον καὶ υἱὸν καὶ ἀγαπητὸν οὐκ ἡ φύσις, ἀλλ᾽ ἡ γνώμη “πεποίηκε. Τὸ δὲ, κατ᾽ ἐπαγγελίαν ζωῆς, οὕτω νοη» πέον " ᾿Απόστολόν με προεδάλετο, φησὶν, ὁ Δεσπότης Θεὸς, συμψηφισαμένου καὶ τοῦ Υἱοῦ, ὥστε με τὴν ἐπαγγελθεῖσαν αἰώνιον ζωὴν τοῖς ἀνθρώποις χη-
Apo tēs Rhōmēs tēn deuteran tǭ trismakariǭ Timotheǭ gegraphen Epistolēn ho theios ᾿Apostolos, par᾽ auto loipon hōn tou biou to telos. Kai touto dedēlōken autos hōdi gegraphōs " e« Egō ēdē spendomai, kai ho kairos tēs emēs analyseōs ephestēken. » Epestelle de hautǭ, paratharsynōn eis tous peri «hēs eusedeias agōnas, kai pherein gennaiōs tous hyper tēs pisteōs kindynous parakalōn. Hypedeixe de kai tōn agōnōn ta athla. Proeirēke de kai peri tinōn, to men proschēma tēs eusetheias perikeimenōn, allotrion de tēs epangelias bion proairoumenōn. « Paulos apostolos Iēsou Christou dia thelēmatos Theou kat᾽ epangelian zōēs tēs en Christǭ Iēsou, Timotheǭ agapētǭ, kai gnēsiǭ teknǭ, charixn eleos, eirēnē apo Theou Patros, kai Christou Iēsou tou Kyriou hēmōn. » Ou pas huios agapētos " esti gar hote kai tēn physikēn sbennysi philostorgian tōn paidōn hē dystropia. Ton de panta ariston Timotheon kai huion kai agapēton ouk hē physis, all᾽ hē gnōmē “pepoiēke. To de, kat᾽ epangelian zōēs, houtō noē» peon " ᾿Apostolon me proedaleto, phēsin, ho Despotēs Theos, sympsēphisamenou kai tou Huiou, hōste me tēn epangeltheisan aiōnion zōēn tois anthrōpois chē-
The divine Apostle wrote the second letter to the thrice-blessed Timothy from Rome, when he was by now close to the very end of his life. He himself made this plain by writing: “For I am already being poured out as a libation, and the time of my departure has come.” He wrote to him to encourage him for the contests on behalf of godliness, and to urge him to bear nobly the dangers on behalf of the faith. He also pointed out the prizes of the contests. And he foretold, too, about certain people who wear the outward show of godliness but choose a life foreign to their profession. “Paul, an apostle of Jesus Christ by the will of God, according to the promise of the life that is in Christ Jesus, to Timothy, beloved and true child: grace, mercy, peace from God the Father and Christ Jesus our Lord.” Not every son is beloved; for sometimes perverseness quenches even the natural affection for children. But it was not nature but his disposition that made the all-excellent Timothy both son and beloved. The words “according to the promise of life” are to be understood thus: The Master God, he says, appointed me an apostle, the Son also voting with him, so that I might proclaim to men the promised eternal life …
2 Tim 4:6 (quotation, high confidence) · 2 Tim 3:5 (allusion, medium confidence) · 2 Tim 1:1–2 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul wrote this letter from Rome near his death to strengthen Timothy for the struggles of the faith, and that Timothy was Paul's beloved son by choice, not by nature.
- Theodoret's Interpretation of 2 Timothy has no public-domain English translation; the translation was re-read against the Greek. Ref 0 holds the hypothesis (preface) and the comment on 2 Tim 1:1–2. The scan's OCR breaks off at the end of the section (marked “…”). Latin debris from Migne's facing column and marginal verse numerals removed. Quotations: 2 Tim 4:6; 2 Tim 1:1–2.
Notes on the original text
- Digital text corrected (Latin debris and footnote from Migne's column; Latin debris from Migne's column; OCR slip; marginal verse numerals and OCR slip; κ read as χ): οι θα Ερὶἰπ ἢ 8 115, αυΐ → ; α', β΄. ε Παῦλος → « Παῦλος; εἰ ἀἰδεῖι5. σου πρὶς πὶ πὶ που ηηυδια υἱ Πα γᾶ] 6 ται. Οριϊηῖ πὶ 40} 6π| Τίπιοι Θυ πὶ οἱ (ἢ πὸ οἱ ἀ]οἴῃ ΕἸ] ο, υἱ οἰδὶ ἀα ἴῃ τ 0. Β ΡΠ Έρρ. Ν, δ. → ; Προείρηχε → Προείρηκε; σδέννυσι → σβέννυσι.
Cite (SBL): Theodoret, Interp. 2 Tim. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/0
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 1
1.3PG 82
« Χάριν ἔχω τῷ Θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσε!. » ᾿Αψευδὴς μὲν ὁ λόγο; εἰ καὶ τοῦ βίου προσεμαρτύρει λαμπρότητι, ἀλλ' ὅμως τὴν εἰλικρινῇ περὶ τὸν Θεὸν διάθεσιν διὰ τοῦ καθαροῦ συνειδότος ἡνίξατο. Καὶ γὰρ ἡνίκα ἐδίωκεν, ὑπὲρ Θεοῦ, τοῦτο ποιεῖν ὑπελάμδανε. Τοῦτο γὰρ καὶ ἐν τῇ πρὸς Φιλιππησίους ἔφη “ ε Κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενό" μενος ἄμεμπτος.» « Ὡ; ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσί μου, νυκτὸς καὶ ἡμέρας, ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ. » ᾿Ασαφῇ τὴν διάνοιαν ἡ συνθήκη πεποίηκε. Λέγει δὲ τοῦτο, ἀναμιμνησκόμενός σου τῶν δακρύων, θυμηδίας ἐμφοροῦμαι πολλῆς, καὶ τῷ πόθῳ πυρσεύομαι, ἱμειρόμενός σε πάλιν ἰδεῖν " καὶ προσευχόμενος δὲ διηνεκῶς ἐπὶ σοὶ τὸν Θεὸν ἀνυμνῶ. Εἰκὸς δὲ αὐτῷ γενέσθαι τὰ δάκρυα συνταττομένῳ, καὶ τοῦ διδατ΄. « Ὑπόμνησιν λαμδάνων τῆς ἐν σοὶ ἀνυποκρίτου πίστεως. ν Εὐφραίνει μὲ καὶ διαφερόντως τδ᾽ εἰλικρινές σου τῆς πίστεως. ε Ἤτις,ἐνῴχησε πρότερον ἐν τῇ μάμμῃ σου Λωῖδι, καὶ τῇ μητρέ σου Εὐνίχῃ. ν Μέμνητα: αὐτοῦ τῆς μητρὸς καὶ Λουκᾶς ὁ μακάριος ἐν ταῖς Πράξεσιν" ε Ἦν δὲ ἐκεῖ, φησὶ, μαθητὴς ὀνόματι Τιμόθεος, υἱὸς Ἰουδαίας πιστῆς. » ᾿Αλλὰ τὸ μὲν ἐν πάλαι, τὸ δὲ προσέλαδεν. Ἰουδαία γὰρ οὖσα, τῷ Σωτῆρι τῶν ὅλων ἐπίστευσε. Τῇ μέντοι μετ᾽ εὖφημίας μνήμῃ τῶν προγόνων ὁ θεῖος ᾿Απόστολος κρατύνει τὴν πίστιν ἐν τῷ μαθητῇ. Οὐδὲν γὰρ οὕτως ὀνίνησιν ὡς οἰκεῖον παράδειγμα. Καὶ ἐπειδὴ συμδαΐνει τινὰς ἐξ εὐσεδῶν γενομένους μὴ ζηλῶσα!: τὴν τῶν προγόνων εὐσέδειαν, ἀναγκαίως ἐπήγαγε " « Πέπεισμαι δὲ ὅτι καὶ ἐν σοί. ν Εἶτα τοῦτο αὐτὸ τῆς
« Charin echō tǭ Theǭ, hǭ latreuō apo progonōn en katharą syneidēse!. » ᾿Apseudēs men ho logo? ei kai tou biou prosemartyrei lamprotēti, all' homōs tēn eilikrinę̄ peri ton Theon diathesin dia tou katharou syneidotos hēnixato. Kai gar hēnika ediōken, hyper Theou, touto poiein hypelamdane. Touto gar kai en tę̄ pros Philippēsious ephē “ e Kata zēlon diōkōn tēn Ekklēsian, kata dikaiosynēn tēn en nomǭ geno" menos amemptos.» « Hō? adialeipton echō tēn peri sou mneian en tais deēsesi mou, nyktos kai hēmeras, epipothōn se idein, memnēmenos sou tōn dakryōn, hina charas plērōthō. » ᾿Asaphę̄ tēn dianoian hē synthēkē pepoiēke. Legei de touto, anamimnēskomenos sou tōn dakryōn, thymēdias emphoroumai pollēs, kai tǭ pothǭ pyrseuomai, himeiromenos se palin idein " kai proseuchomenos de diēnekōs epi soi ton Theon anymnō. Eikos de autǭ genesthai ta dakrya syntattomenǭ, kai tou didat΄. « Hypomnēsin lamdanōn tēs en soi anypokritou pisteōs. n Euphrainei me kai diapherontōs td᾽ eilikrines sou tēs pisteōs. e Ētis,enǭchēse proteron en tę̄ mammę̄ sou Lōidi, kai tę̄ mētre sou Eunichę̄. n Memnēta: autou tēs mētros kai Loukas ho makarios en tais Praxesin" e Ēn de ekei, phēsi, mathētēs onomati Timotheos, huios Ioudaias pistēs. » ᾿Alla to men en palai, to de proseladen. Ioudaia gar ousa, tǭ Sōtēri tōn holōn episteuse. Tę̄ mentoi met᾽ euphēmias mnēmę̄ tōn progonōn ho theios ᾿Apostolos kratynei tēn pistin en tǭ mathētę̄. Ouden gar houtōs oninēsin hōs oikeion paradeigma. Kai epeidē symdaïnei tinas ex eusedōn genomenous mē zēlōsa!: tēn tōn progonōn eusedeian, anankaiōs epēgage " « Pepeismai de hoti kai en soi. n Eita touto auto tēs
“I give thanks to God, whom I serve from my forefathers with a pure conscience.” The statement is truthful, even though the brilliance of his life also bore witness to it; yet by the “pure conscience” he hinted at his sincere disposition toward God. For even when he was persecuting, he supposed he was doing this for God. This is what he said in the letter to the Philippians too: “As to zeal, persecuting the church; as to the righteousness that is in the law, blameless.” “As I have unceasing remembrance of you in my prayers night and day, longing to see you, remembering your tears, that I may be filled with joy.” The order of the words has made the sense unclear. He means this: remembering your tears, I am filled with great gladness, and I am kindled with longing, yearning to see you again; and praying continually I sing praise to God for you. It is likely that the tears came to him when Paul was taking leave of him, and of the teacher’s … “Being reminded of the unfeigned faith that is in you.” The sincerity of your faith gladdens me especially. “Which dwelt first in your grandmother Lois and your mother Eunice.” The blessed Luke too mentions his mother in the Acts: “There was there,” he says, “a disciple named Timothy, the son of a believing Jewish woman.” But the one she was of old, the other she took on; for being a Jewish woman, she believed in the Saviour of all. By the praise-filled remembrance of his forebears the divine Apostle strengthens the faith in the disciple; for nothing helps as much as an example from one’s own family. And since it happens that some born of godly parents do not emulate the godliness of their forebears, he necessarily added: “And I am persuaded that in you also.” Then this very thing of the …
Textual problem in this passage: see the notes.
2 Tim 1:3–5 (quotation, high confidence) · Phil 3:6 (quotation, high confidence) · Acts 16:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's pure conscience, his longing for Timothy, and how the faith of Timothy's mother and grandmother is held up as a family example.
- Ref 1.3 covers 2 Tim 1:3–5. Lines are lost in the scan after “of the teacher’s” and at the end of the section (marked “…”). “The one she was of old, the other she took on”: she was Jewish by birth and became a believer. Quotations: 2 Tim 1:3–5; Phil 3:6; Acts 16:1.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside a hyphenated word; OCR slip; marginal verse numeral and OCR slip; verse numeral): Υ΄. ε Χάριν → « Χάριν; (δ’΄.) → ; πυρσεύο- Α ἸΔοΓγπιάγυηι, πιᾶβια [αἰ] τερίθογ, οἵ ἀπ] μαι → πυρσεύομαι; «ἰστεω; → πίστεως; Συτῖρι → Σωτῆρι.
Cite (SBL): Theodoret, Interp. 2 Tim. 1.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.6PG 82
« Δι’ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ Θεοῦ, ὃ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου.» Ταῦτα περὶ σοῦ πεπειτὴν χάριν τοῦ Πνεύματος, ἣν διὰ τῆς ἐμῆς ἐχομίσω χειροτονίας. Καθάπερ γὰρ τὸ ἔλαιον τῆς λαμπάδος τὴν φλόγα σφοδροτέραν ἐργάζεται, οὕτως ἡ καλὴ τῆς ψυχῆς προθυμία τοῦ παναγίου Πνεύματος τὴν χάριν ἐφέλκεται.
« Di’ hēn aitian anamimnēskō se anazōpyrein to charisma tou Theou, ho estin en soi dia tēs epitheseōs tōn cheirōn mou.» Tauta peri sou pepeitēn charin tou Pneumatos, hēn dia tēs emēs echomisō cheirotonias. Kathaper gar to elaion tēs lampados tēn phloga sphodroteran ergazetai, houtōs hē kalē tēs psychēs prothymia tou panagiou Pneumatos tēn charin ephelketai.
“For this reason I remind you to rekindle the gift of God that is in you through the laying on of my hands.” These things I am persuaded of concerning you … the grace of the Spirit which you received through my ordination. For just as oil makes the flame of the lamp stronger, so the good eagerness of the soul draws to itself the grace of the all-holy Spirit.
Textual problem in this passage: see the notes.
2 Tim 1:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret compares the soul's eagerness to oil that makes a lamp burn brighter, drawing the grace of the Spirit received at Timothy's ordination.
- Words are lost in the scan after “concerning you” (marked “…”). “Ordination”: χειροτονία. Quotation: 2 Tim 1:6.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral): ς΄. « Δι’ → « Δι’; ἀναμιμνήσχω σε ἀναζωπυρεῖν πὸ → ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ; Καιθάπερ → Καθάπερ; προθωμία → προθυμία.
Topics: Church office
Cite (SBL): Theodoret, Interp. 2 Tim. 1.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.7PG 82
« Οὐ γὰρ ἔδωκεν ἡμῖν ὁ Θεὸς πνεῦμα δειλίας, ν ἀλλὰ δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ. » Τοῦ παναγίου γὰρ Πνεύματος τὴν χάριν δέδωκεν ἡμῖν ὁ θεὸς, οὐκ ἵνα δειλιῶμεν τοὺς ὑπὲρ τῆς εὐσεδείας κινδύνους, ἀλλ᾽ ἵνα θείας δυνάμεως ἐμφορούμενο:, θερμῶς μὲν αὐτὸν ἀγαπήσωμεν, σωφρονίσωμεν δὲ «ὧν ἐν ἡμῖν οἰκουμένων παθημάτων τὴν ἀταξίαν. « Μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ. » Σταυρὸς ἦν ὁ κηρυττόμενος, καὶ ὕδρεις, καὶ λοιδορίαι, καὶ πάθος, καὶ θάνατος. Ταῦτα δὲ τοῖς ἀπιστοῦσιν αἰσχύνης ἐδόκει εἶναι μεστά. ε« Ὃ λόγος γὰρ ὁ τοῦ σταυροῦ, φησί, τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν. » Οὗ δὴ χάριν καὶ ἀὑτὸς Ρωμαίοις ἐπιστέλλων ἔφη " «Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον " δύναμις γὰρ ἢ. θιοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι. » Παραινεῖ τοίνυν τῷ μαθητῇ μετὰ παῤῥησίας ταῦτα κηρύττειν. Διά τοι τοῦτο καὶ τῶν οἰκείων ἐμνήσθη δεσμῶν, διδάσκων ὡς τοῦ κηρύγματος ἕνεκα πεπεδημένος ῴκει τὸ δεσμωτήριον. « ᾿Αλλὰ συγκακοπάθησον τῷ Εὐαγγελίῳ κατὰ δώναμιν Θεοῦ, τοῦ σώσαντος ἡμᾶς, καὶ καλέσαντος κλήσει ἁγίᾳ. » Τῶν κηρύκων τὸ δΒὶἰαγγελίον προσηγόρευσε πάθος, ἐπειδὴ χάριν ἐκείνου τὰς παντοδαπὰς τιμωρίας ὑπέμενον. Παρεγγυᾷ τοίνυν αὐτῷ ταῦτα φέρειν γενναίως, καὶ παραϑαῤῥύνει τῇ μνήνῃ τῆς θείας δυνάμεως. Ὁ γὰρ ἐπὶ σωτηρίᾳ καλέσας, καὶ δύναμιν παρέχει, τῇ πίστε; τῶν δεχομένων τὴν χάριν μετρῶν. ε Θὺ κατὰ τὰ ἔργα ἡμῶν. ἀλλὰ κατ᾽ ἰδίαν πρόθεσιν καὶ χάριν. κ Κέκληκε δὲ ἡμᾶς, οὐκ εἰς τὸν ἡμέτερον ἀπούθλέψας βίον, ἀλλὰ διὰ μόνην φιλανθρωπίαν, « Τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων. Φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, » Ταῦτα ἄνωθεν μὲν καὶ πρὸ τῶν αἰώνων προώρισεν ὁ τῶν ὅλων θεός " νυνὶ δὲ τοῖς προωυρισθεῖσι τὴ πέρας ἐπἐθτχε. Ταῦτα δὲ καὶ δον ωλας νος σύμψηφον ἔσχε τὸν Δεσπότην Χριστὸν, καὶ ἐπιτελῶν συνεργόν. Διὰ γὰρ τῖς ἐπιφανείας αὐτοῦ τὸ ἔργον ἐπέθηκε. Σαφῶς ὃ! καὶ διὰ τούτων ἔδειξε τοῦ Υἱοῦ τὸ ἀΐδιον, λέγει δὲ καὶ τὰ διὰ τῆς ἐνανθρωπήσεως τοῦ Σωτῆρος γεγενημένα. ε« Καταργήσαντος μὲν τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ ξυασγγελίου " εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, καὶ διδάσκαλος ἐθνῶν. » Ἐνανθρωπήσας γὰρ ὁ μονογενὴς Λύγο; ἔπαυσε μὲν τοῦ θανάτου τὴν δυναστείαν, ἔδωκε δὲ ἡμῖν τῆς αἰωνίου ζωΐς τὴν ἐπαγγελίαν. Τοῦτο γὰρ εἶπε φωτίσαντος, ἀντὶ τοῦ, προμηνύσαντος. Ἐμὲ δὲ, φησὶ, τούτων κεχειροτόνηκε κήρυκα, ὥστε μι αᾶσι τοὺς ἔθνεσι προσενεγκεῖν τὰ τῶν ἀγαθῶν εὐαγγέλια,
« Ou gar edōken hēmin ho Theos pneuma deilias, n alla dynameōs, kai agapēs, kai sōphronismou. » Tou panagiou gar Pneumatos tēn charin dedōken hēmin ho theos, ouk hina deiliōmen tous hyper tēs eusedeias kindynous, all᾽ hina theias dynameōs emphoroumeno:, thermōs men auton agapēsōmen, sōphronisōmen de «hōn en hēmin oikoumenōn pathēmatōn tēn ataxian. « Mē oun epaischynthę̄s to martyrion tou Kyriou hēmōn, mēde eme ton desmion autou. » Stauros ēn ho kēryttomenos, kai hydreis, kai loidoriai, kai pathos, kai thanatos. Tauta de tois apistousin aischynēs edokei einai mesta. e« Ho logos gar ho tou staurou, phēsi, tois men apollymenois mōria estin. » Hou dē charin kai hautos Rōmaiois epistellōn ephē " «Ou gar epaischynomai to Euangelion " dynamis gar ē. thiou estin eis sōtērian panti tǭ pisteuonti. » Parainei toinyn tǭ mathētę̄ meta parrhēsias tauta kēryttein. Dia toi touto kai tōn oikeiōn emnēsthē desmōn, didaskōn hōs tou kērygmatos heneka pepedēmenos ǭkei to desmōtērion. « ᾿Alla synkakopathēson tǭ Euangeliǭ kata dōnamin Theou, tou sōsantos hēmas, kai kalesantos klēsei hagią. » Tōn kērykōn to dBiiangelion prosēgoreuse pathos, epeidē charin ekeinou tas pantodapas timōrias hypemenon. Parengyą toinyn autǭ tauta pherein gennaiōs, kai paraϑarrhynei tę̄ mnēnę̄ tēs theias dynameōs. Ho gar epi sōtērią kalesas, kai dynamin parechei, tę̄ piste? tōn dechomenōn tēn charin metrōn. e Thy kata ta erga hēmōn. alla kat᾽ idian prothesin kai charin. k Keklēke de hēmas, ouk eis ton hēmeteron apouthlepsas bion, alla dia monēn philanthrōpian, « Tēn dotheisan hēmin en Christǭ Iēsou pro chronōn aiōniōn. Phanerōtheisan de nyn dia tēs epiphaneias tou Sōtēros hēmōn Iēsou Christou, » Tauta anōthen men kai pro tōn aiōnōn proōrisen ho tōn holōn theos " nyni de tois proōyristheisi tē peras epethtche. Tauta de kai don ōlas nos sympsēphon esche ton Despotēn Christon, kai epitelōn synergon. Dia gar tis epiphaneias autou to ergon epethēke. Saphōs ho! kai dia toutōn edeixe tou Huiou to aïdion, legei de kai ta dia tēs enanthrōpēseōs tou Sōtēros gegenēmena. e« Katargēsantos men ton thanaton, phōtisantos de zōēn kai aphtharsian dia tou xyasngeliou " eis ho etethēn egō kēryx kai apostolos, kai didaskalos ethnōn. » Enanthrōpēsas gar ho monogenēs Lygo? epause men tou thanatou tēn dynasteian, edōke de hēmin tēs aiōniou zōïs tēn epangelian. Touto gar eipe phōtisantos, anti tou, promēnysantos. Eme de, phēsi, toutōn kecheirotonēke kēryka, hōste mi aasi tous ethnesi prosenenkein ta tōn agathōn euangelia,
“For God did not give us a spirit of cowardice, but of power and love and self-control.” For God has given us the grace of the all-holy Spirit, not so that we should shrink from the dangers on behalf of godliness, but so that, filled with divine power, we may love him fervently and bring to order the disorder of the passions that dwell in us. “Do not then be ashamed of the testimony of our Lord, nor of me his prisoner.” What was preached was a cross, and insults, and abuse, and suffering, and death; and to unbelievers these seemed full of shame. “For the word of the cross,” he says, “is folly to those who are perishing.” For this reason he himself also, writing to the Romans, said: “For I am not ashamed of the gospel; for it is the power of God for salvation to everyone who believes.” He exhorts the disciple, then, to preach these things with boldness. For this reason too he mentioned his own bonds, teaching that he was living in prison in fetters for the sake of the preaching. “But share in suffering for the gospel according to the power of God, who saved us and called us with a holy calling.” He called the sufferings of the heralds the gospel’s, since for its sake they endured punishments of every kind. He charges him, then, to bear these things nobly, and encourages him with the remembrance of the divine power. For he who called us to salvation also supplies power, measuring it by the faith of those who receive the grace. “Not according to our works, but according to his own purpose and grace.” He called us not by looking to our life, but through his lovingkindness alone. “Which was given us in Christ Jesus before eternal times, but has now been manifested through the appearing of our Saviour Jesus Christ.” These things the God of all foreordained from above and before the ages; but now he has brought what was foreordained to its fulfilment. And in these things, when … he had the Master Christ as one who shared his decision, and as fellow-worker in accomplishing them; for through his appearing he completed the work. Clearly through these words too he showed the eternity of the Son; and he speaks also of what was done through the Saviour’s becoming man. “Who abolished death and brought life and incorruption to light through the gospel, for which I was appointed a herald and apostle and teacher of the gentiles.” For the only-begotten Word, having become man, put an end to the dominion of death and gave us the promise of eternal life. For he said “brought to light” in place of “announced beforehand.” And me, he says, he has appointed herald of these things, so as to bring to all the nations the good tidings of the good things,
2 Tim 1:7–11 (quotation, high confidence) · 1 Cor 1:18 (quotation, high confidence) · Rom 1:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges, with Paul, that the Spirit gives courage to bear suffering for the gospel, and finds in “before eternal times” a proof that the Son is eternal.
- Ref 1.7 covers 2 Tim 1:7–11. A word in “when … he had the Master Christ” is garbled in the scan (probably “foreordaining”); the section breaks off mid-sentence. Theodoret reads 1:9–10 as showing the Son's eternity, against those who denied it. Quotations: 2 Tim 1:7–11; 1 Cor 1:18; Rom 1:16.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; footnotes and Latin debris from Migne's column inside a hyphenated word; marginal verse numeral; marginal verse numeral and OCR slips; verse numeral; κ read as χ; κ read as χ; OCR slip): ζ. εὐ ' γὰρ → « Οὐ γὰρ; Ἰοὺ παναγίον → Τοῦ παναγίου; Μερμῶς → θερμῶς; π᾿. « Μὴ → « Μὴ; χηρνττόμενος → κηρυττόμενος; αἷτύχης → αἰσχύνης; Περαινεῖ → Παραινεῖ; συγχαχοπάθησον → συγκακοπάθησον; (θ΄.) → ; χαλέϑαντος → καλέσαντος; ἐκεί- «Δεῖ. συι, 1. Δ (ογ. 1, 18. 9 οπ.. 1, 16. νοῦ βί μι}! 6 δὴν Τίνος απὶ Γαι 56 1165 φγϑίίαι Ὠδὶ, αι 65. ἴῃ (6 παῖ πὰ ἢ} ποτ τη, » ας οὐ οὐ εἰ. ν δαποει 88 πιΐ υι πο} 185, εἰ πιδιθ εἶα, οἰ ρδ858]9, εἱ αυΐ « ϑεὰ Α νου → ἐκείνου; Ου] ΕΠ 6 40 ἰαί πο φυμίοιη δὲ δ! δρο]α μγα ἤμην α]πὶ, οἱ οὐτι οἵ ῥοῦ 0 679 ἀυ 6 πὶ 41.) δ βίοι ιβ, οἱ τπδρίδιογ σοι. » Οαπὶ δεΐπ [δεϊιι5 αϑϑεὶ γον θυ υπὶ σαι λιν. Π ΟΓΕΪς αι σαν ςὶ “ρογίο οδβιίεπυὶ! οἱ ἰπαγδίιν {Πόσα ἀπ πὶ, εἰ τηι}ποῦς. αὐτ. « δεῖο δι ον] σγοά. ν Θ υοα πἰηιέγιι 608 απ, δι δά ἡ 18 → ; γκαὶ γάριν → καὶ χάριν; Ἀέχληχε → Κέκληκε; γρόνων → χρόνων; (.΄.) → ; (.α. → ; διδάσχι» λος → διδάσκαλος; Ἱξνανθρωπήσας → Ἐνανθρωπήσας; χεχειροτόνηχε → κεχειροτόνηκε.
Topics: Christology, Persecution
Cite (SBL): Theodoret, Interp. 2 Tim. 1.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.12PG 82
« Δι ἣν αἰτίαν καὶ ταῦτα πάσχω. » Σαφῶ; ἔδειξε καὶ τὴν ἐκείνων ἀχαριστίαν, καὶ τὴν οἰκείαν ἀνδρείαν. Εὐαγγέλια γὰρ ἐκεῖνοι δεχόμενοι, δέον θεραπεύειν, ἐκόλαζον " αὐτὸς δὲ μεθ᾽ ἡδονῆ: τὰς τιμωρίας ἐδέχετο. Τοῦτο γὰρ ἐπήγαγεν" « ᾿Αλλ᾽ οὐκ ἐπαιτχύνομαι. ν Τούτου χάριν καὶ τῷ μαθητῇ μὴ ἐπαισχύνεσθαι παρεγγύησεν. ε Οἶδα γὰρ ᾧ πετίστευχα, ) Τουτέστιν ὅτι Θεὸς, ὅτι ποιητὴς, ὅτι Δεσπότης καὶ Κύριος. « Καὶ πέπεισμαι ὅτι δυνατός ἔστι τὴν παραθήκην μὸ) φυλάξαι εἰς ἐχείνην τὴν ἡμέραν. ν Θαῤῥῶ γὰρ εἰς τὴν αὑτοῦ δύναμιν ἀποβλέπων, ὅσην παρέαχε μοι τοῦ Πνεύματος χάριν, ἀκήρατον φυλάξει μέχρι τῆς αὑτοῦ παρουσίας. Εἶτα διδάσκει πῶς δυνατὸν ἀρετήν. παρ' ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ. » Μιμαῦ, φησὶ, τοὺς ζωγράφους; καὶ καϑά» περ ἐκεῖνοι τοῖς ἀρχετύποις πρησέχοντες. σὺν ἀχριθείς ἐχείνων ξωγρεφοῦσιν εἰκόνας " οὕτω καὶ σὺ οἷόν τι ἀρχέτυπον ἔχε τὴν παρ᾽ ἐμοῦ κερὶ πίστεως
« Di hēn aitian kai tauta paschō. » Saphō? edeixe kai tēn ekeinōn acharistian, kai tēn oikeian andreian. Euangelia gar ekeinoi dechomenoi, deon therapeuein, ekolazon " autos de meth᾽ hēdonē: tas timōrias edecheto. Touto gar epēgagen" « ᾿All᾽ ouk epaitchynomai. n Toutou charin kai tǭ mathētę̄ mē epaischynesthai parengyēsen. e Oida gar hǭ petisteucha, ) Toutestin hoti Theos, hoti poiētēs, hoti Despotēs kai Kyrios. « Kai pepeismai hoti dynatos esti tēn parathēkēn mo) phylaxai eis echeinēn tēn hēmeran. n Tharrhō gar eis tēn hautou dynamin apoblepōn, hosēn pareache moi tou Pneumatos charin, akēraton phylaxei mechri tēs hautou parousias. Eita didaskei pōs dynaton aretēn. par' emou ēkousas en pistei kai agapę̄ tę̄ en Christǭ Iēsou. » Mimau, phēsi, tous zōgraphous? kai kaϑa» per ekeinoi tois archetypois prēsechontes. syn achritheis echeinōn xōgrephousin eikonas " houtō kai sy hoion ti archetypon eche tēn par᾽ emou keri pisteōs
“For which cause I also suffer these things.” He has clearly shown both their ingratitude and his own courage. For when they received good tidings, they punished him when they ought to have honoured him; but he received the punishments with pleasure. For this is what he added: “But I am not ashamed.” For this reason he exhorted the disciple too not to be ashamed. “For I know whom I have believed”: that is, that he is God, that he is Maker, that he is Master and Lord. “And I am persuaded that he is able to guard my deposit until that day.” For I am confident, looking to his power, that he will keep untouched, until his coming, all the grace of the Spirit that he gave me. Then he teaches how it is possible [to keep] virtue. … “which you heard from me, in the faith and love that is in Christ Jesus.” Imitate, he says, the painters; and just as they, attending to the originals, paint their images with precision, so you too hold as a kind of original the [teaching] about faith from me …
Textual problem in this passage: see the notes.
2 Tim 1:12–13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's confidence that God will guard the grace entrusted to him, and likens holding to sound teaching to a painter copying an original.
- Ref 1.12 covers 2 Tim 1:12–13. The opening words of 1:13 (“Hold the pattern of sound words”) are lost in the scan, as is the end of the section (marked “…”). Latin debris from Migne's column removed. Quotations: 2 Tim 1:12–13.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; marginal verse numeral): ιβ'. « Δι → « Δι; ὀχείναιν → ἐκείνων; δέφ) βεραπεύειν → δέον θεραπεύειν; 45’ σπότης καὶ Νύριος → Δεσπότης καὶ Κύριος; ἀπό δχέπων → ἀποβλέπων; {νεύματος → Πνεύματος; Ῥυπὶ 06 (γα τᾶπὶ ἃ πὶ {01 ἀθείεγιιαμι. ἀα 6 εἰ δρίτί τὸ βαπείυπι, 4 Πα δ ἰὼ ποδία. » δος ξιολίλτο ϑρίσηυς, αἰ εὐ οὶϊ δ ἐπ πδιίοηαπε. → .
Cite (SBL): Theodoret, Interp. 2 Tim. 1.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.14PG 82
« Τὴν καλὴν παραθήκην φύλαξον διὰ Βνεύ» ματος ἁγίου τοῦ ἐνοιμοῦντος ἐν ἡμῖν, » “Ἔχεις ἂρχοῦσαν εἰς φωταγωγίαν τοῦ Πνεύματος χάριν. Ταύτῃ τοίνυν διατήρησον τὴν προθυμίαν. Εἶτα τῇ μνήμῃ τῶν οἰκείων πειρασμῶν κἀκεῖνον φέρειν τὰ τοιαῦτα προτρέπει. « Οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ ᾿Ασίφ, ὧν ἐστε Φύγελλσς καὶ Ἑρμογένης." Ἐν τῇ Ῥώμῃ πάλαι. ἣν τὰ βασίλεια. Πολλοὶ τοίνυν ἐπεδήμουν ἐκεῖσε, οἱ μὲν ἐμπορείας χάριν, οἱ δὲ καὶ διὰ χρείας ἑτέρας. Εἰκότως τοίνυν καὶ κατ᾽ ἐκεῖνον τὸν καιρὸν, τῶν ἐν ᾿Ασίᾳ πεπιστευκότων, ἀποδημῆσαί τινας, καὶ φυγεῖν τοῦ ᾿Αποστόλου τὴν συνουσίαν, διὰ τὸ Νέρωνος δέος. Τῶν δύο δὲ τούτων καὶ τὰ ὀνόματα τέθεικεν, ὡς ἐναργεστάτην ἐπιδει- Καὶ τοῦτο δὲ πεποίηκεν, οὐ τούτων κατηγορῶν, ἀλλὰ τῷ τῆς ᾿Ασίας -ἐγχεχειρισμένῳ τὸ κήρυγμα δήλους ποιῶν τοὺ: ἀντιπάλους τῆς πίστεως. ᾿Αλλ᾽ ὥσπερ διὰ τούτων φέρειν ᾳὐτὸν γενναίως τὰ προσπίπτοντα λυπηρὰ παρεκάλεσεν - οὕτω διὰ τῶν ἑξῆς Ψυχαγωγίαν αὐτῷ προσφέρει. « Δῴη ἕλεος ὁ Κύριος: τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξε, καὶ τὴν ἄλυσίν μου οὐκ ἐπησχύνθη", ἀλλὰ γενόμενος: ἐν Ῥώμῃ σπουδαιότερον ἐξζήτησέ με, καὶ εὗρε. Δῴη αὐτῷ Κύριος εὑρεῖν ἔλεος παρὰ υρίῳ ὃ ἐν ἐκείνῃ τῇ ἡμέρχ " καὶ ὅπα ἐν ᾿Εφέσῳ διηχόνησέ μοι βέλτιον σὺ γινώσκεις.» αὐτὴν μὲν τῷ ᾿Αποστόλῳ θεραπείαν προσενεγκὼν, «ἣν δὲ παρ᾽ ἐκείνης τῆς γλώττης εὐλογίαν δρεψάμενος. ἘἜχεῖνο: μὲν γὰρ, ὧν ἐν τοῖς πρόσθεν ἐμνήσθη, καὶ παρόντες ἀπεστράφησαν τὸν ᾿Απόστολον᾽ οὗτος δὲ ἀπὸ τῆς ᾿Ασίας ἔδραμεν εἰς τὴν Ῥώμην, οὔτε τρὸὺς τὸ μῆκος τῆς ὁδοιπορίας ὀχλάσας,,᾿ οὔτε πὸν ὡμότατον φοδηθεὶς βασιλέα, καὶ παντοδαπῆς αὐτὸν θεραπείας ἠξίωσεν. Οὗ δὴ χάριν οὐ μόνον αὑτῷ, ἀλλὰ καὶ παντὶ τῷ οἴκῳ τὸν θεῖον ἀντέδωκεν ο ἔλεον. ᾿Ανέμνησε δὲ αὐτὸν, ὡς εἰδότα, καὶ τῆς ἐν Ἐφέσῳ παρ᾽ αὐτοῦ θεραπείας γεγενημένης. Ὅτι δὲ εἰς ὠφέλειαν τοῦ μαθητοῦ, καὶ τὰ σκυθρωπὰ καὶ τὰ θυμέρη γέγραφε, τὰ ἑξτς μαρτυρεῖ.
« Tēn kalēn parathēkēn phylaxon dia Bneu» matos hagiou tou enoimountos en hēmin, » “Echeis archousan eis phōtagōgian tou Pneumatos charin. Tautę̄ toinyn diatērēson tēn prothymian. Eita tę̄ mnēmę̄ tōn oikeiōn peirasmōn kakeinon pherein ta toiauta protrepei. « Oidas touto, hoti apestraphēsan me pantes hoi en tę̄ ᾿Asiph, hōn este Phygellss kai Hermogenēs." En tę̄ Rhōmę̄ palai. hēn ta basileia. Polloi toinyn epedēmoun ekeise, hoi men emporeias charin, hoi de kai dia chreias heteras. Eikotōs toinyn kai kat᾽ ekeinon ton kairon, tōn en ᾿Asią pepisteukotōn, apodēmēsai tinas, kai phygein tou ᾿Apostolou tēn synousian, dia to Nerōnos deos. Tōn dyo de toutōn kai ta onomata tetheiken, hōs enargestatēn epidei- Kai touto de pepoiēken, ou toutōn katēgorōn, alla tǭ tēs ᾿Asias -enchecheirismenǭ to kērygma dēlous poiōn tou: antipalous tēs pisteōs. ᾿All᾽ hōsper dia toutōn pherein ąuton gennaiōs ta prospiptonta lypēra parekalesen - houtō dia tōn hexēs Psychagōgian autǭ prospherei. « Dǭē heleos ho Kyrios: tǭ Onēsiphorou oikǭ, hoti pollakis me anepsyxe, kai tēn alysin mou ouk epēschynthē", alla genomenos: en Rhōmę̄ spoudaioteron exzētēse me, kai heure. Dǭē autǭ Kyrios heurein eleos para yriǭ ho en ekeinę̄ tę̄ hēmerch " kai hopa en ᾿Ephesǭ diēchonēse moi beltion sy ginōskeis.» autēn men tǭ ᾿Apostolǭ therapeian prosenenkōn, «hēn de par᾽ ekeinēs tēs glōttēs eulogian drepsamenos. EEcheino: men gar, hōn en tois prosthen emnēsthē, kai parontes apestraphēsan ton ᾿Apostolon᾽ houtos de apo tēs ᾿Asias edramen eis tēn Rhōmēn, oute trous to mēkos tēs hodoiporias ochlasas,,᾿ oute pon hōmotaton phodētheis basilea, kai pantodapēs auton therapeias ēxiōsen. Hou dē charin ou monon hautǭ, alla kai panti tǭ oikǭ ton theion antedōken o eleon. ᾿Anemnēse de auton, hōs eidota, kai tēs en Ephesǭ par᾽ autou therapeias gegenēmenēs. Hoti de eis ōpheleian tou mathētou, kai ta skythrōpa kai ta thymerē gegraphe, ta hexts martyrei.
“Guard the good deposit through the Holy Spirit who dwells in us.” You have the grace of the Spirit, sufficient for illumination; by it, then, keep your eagerness intact. Then by the remembrance of his own trials he urges him too to bear such things. “You know this, that all those in Asia turned away from me, among whom are Phygelus and Hermogenes.” Of old the palace was in Rome. Many, then, stayed there, some for trade, others for other needs. Naturally, then, at that time too some of the believers from Asia went away and fled the Apostle’s company, through fear of Nero. He has set down the names of these two as the clearest demonstration … And this he did not to accuse them, but to make the opponents of the faith plain to the one to whom the preaching in Asia had been entrusted. But just as by these words he urged him to bear nobly the painful things that befall him, so by what follows he offers him comfort. “May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chain; but when he was in Rome he searched for me very eagerly and found me. May the Lord grant him to find mercy from the Lord on that day; and how much he served me in Ephesus you know very well.” … having offered the Apostle his service, and having reaped blessing from that tongue. For those whom he mentioned before turned away from the Apostle even when they were present; but this man ran from Asia to Rome, neither wearied by the length of the journey nor afraid of the most savage emperor, and he thought him worthy of every kind of service. For this reason he repaid with divine mercy not only him but also his whole household. He reminded him, as one who knew, of the service rendered by him in Ephesus too. That he wrote both the gloomy things and the cheerful things for the disciple’s benefit, what follows bears witness.
Textual problem in this passage: see the notes.
2 Tim 1:14 (quotation, high confidence) · 2 Tim 1:15 (quotation, high confidence) · 2 Tim 1:16–18 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that believers from Asia deserted Paul in Rome for fear of Nero, while Onesiphorus came from Asia to serve him and earned blessing for his household.
- Ref 1.14 covers 2 Tim 1:14–18. Words are lost in the scan after “demonstration” and at the start of the comment on 1:16–18 (marked “…”). Latin debris from Migne's column and marginal verse numerals removed. Quotations: 2 Tim 1:14–18.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slips; marginal verse numeral; marginal verse numeral and OCR slip; marginal verse numerals): ιδ΄. « Τὴν → « Τὴν; πῶν ουἰχβίων → τῶν οἰκείων; ιε΄, « Οἷδας → « Οἶδας; Α σθη65. »" Εταϊ ΟἸ᾽πὶ Πομλ 5065 ἱπιρογαϊογῖδ. → ; πεπιστευχήτων. ἀποδὴ μῆσαί → πεπιστευκότων, ἀποδημῆσαί; ις΄-τη, « Δῴη → « Δῴη.
Topics: Persecution
Cite (SBL): Theodoret, Interp. 2 Tim. 1.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/1-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 2
2.1PG 82
« Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, » Ταῦτα, φησὶν, εἰδὼς, στῆθι ἀνδρείως " ὑπερείδει γάρ σε τοῦ Κυρίου ἡ χάρις. « Καὶ ἃ ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἴτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. » ἽΛπερ ἤκουσάς μου πολλοὺς διδάσκοντος " τοῦτο γὰρ ἔφη, διὰ πολλῶν μαρτύρων, ταῦτα διατέλει κηρύττων " καὶ ὥσπερ παρ' ἐμοῦ προεθλήθης διδάσκαλος, οὕτω καὶ σὺ τοὺ; τῇ πίστει κεκοσμημένους ταῦτα δίδαξον ἃ μεμάθηκας, ἵνα κἀκεῖνοι πάλιν πρὸς δτέρους τὴν « Σὺ οὖν κακοπάθησον, ὡς καλὸς στρατιώτης Ἰησοῦ Χριστοῦ. » ᾿Απόβλεψον τίνος εἶ στρατιώτης, καὶ φέρε γενναίως τοὺς πόνους τῆς στρατείας. Εἶτα τῇ μεταφορᾷ ἐπιμένων ἐκεῖθεν πορίζει τὴν ὠφέλειαν.
« Sy oun, teknon mou, endynamou en tę̄ chariti tę̄ en Christǭ Iēsou, » Tauta, phēsin, eidōs, stēthi andreiōs " hypereidei gar se tou Kyriou hē charis. « Kai ha ēkousas par᾽ emou dia pollōn martyrōn, tauta parathou pistois anthrōpois, oitines hikanoi esontai kai heterous didaxai. » HiLper ēkousas mou pollous didaskontos " touto gar ephē, dia pollōn martyrōn, tauta diatelei kēryttōn " kai hōsper par' emou proethlēthēs didaskalos, houtō kai sy tou? tę̄ pistei kekosmēmenous tauta didaxon ha memathēkas, hina kakeinoi palin pros dterous tēn « Sy oun kakopathēson, hōs kalos stratiōtēs Iēsou Christou. » ᾿Apoblepson tinos ei stratiōtēs, kai phere gennaiōs tous ponous tēs strateias. Eita tę̄ metaphorą epimenōn ekeithen porizei tēn ōpheleian.
“You then, my child, be strong in the grace that is in Christ Jesus.” Knowing these things, he says, stand firm like a man; for the grace of the Lord upholds you. “And what you heard from me through many witnesses, entrust these to faithful men who will be able to teach others also.” What you heard me teaching many (for this is what he meant by “through many witnesses”), go on preaching these things; and just as you were appointed teacher by me, so you too teach those adorned with faith the things you have learned, so that they in turn [may hand on] to others the … “You therefore suffer hardship as a good soldier of Jesus Christ.” Look to whose soldier you are, and bear nobly the toils of the campaign. Then, staying with the metaphor, he draws the benefit from it.
Textual problem in this passage: see the notes.
2 Tim 2:1–3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Timothy is to pass on what he heard Paul teach publicly to faithful teachers, and to bear hardship as Christ's soldier.
- Ref 2.1 covers 2 Tim 2:1–3. Words are lost in the scan before the lemma of 2:3 (marked “…”). Quotations: 2 Tim 2:1–3.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral and OCR slip; marginal verse numeral; κ read as χ): α΄. ε Σὺ → « Σὺ; Κυρίον → Κυρίου; θ΄. « Καὶ ἃ ἔχουσας → « Καὶ ἃ ἤκουσας; μαρπκύρων → μαρτύρων; πο.1.λῶν μαρτύρῳν → πολλῶν μαρτύρων; τ΄. « Σὺ οὖν καχκοπάθησον → « Σὺ οὖν κακοπάθησον; ᾿Απόδλεψον τίνος; εἶ ατρατιώτης, καὶ ςἐρε → ᾿Απόβλεψον τίνος εἶ στρατιώτης, καὶ φέρε.
Topics: Church office
Cite (SBL): Theodoret, Interp. 2 Tim. 2.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.4PG 82
« Οὐδεὶς στρατευόμενος ἐμπλέχεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Οἱ στρατιωτικὸν ἀσπαζόμενοι βίον, τῶν ἐμπορικῶν εἰσιν ἐπιτηδευμάτων κεχωρισμένοι, μόνης δὲ τῆς ὁπλιτικῆς ἐμπειρίας ποιοῦνται φροντίδα, ἵνα τοὺς τὴν αὐτὴν φύσιν ἔχοντας θεραπεύσωσιν» ἄρχοντας. Εἶτα καὶ ἐξ ἑτέρας εἰκόνος τὴν αὐτὴν κατασκευάζει παραίνεσιν. δ
« Oudeis strateuomenos emplechetai tais tou biou pragmateiais, hina tǭ stratologēsanti aresę̄. Hoi stratiōtikon aspazomenoi bion, tōn emporikōn eisin epitēdeumatōn kechōrismenoi, monēs de tēs hoplitikēs empeirias poiountai phrontida, hina tous tēn autēn physin echontas therapeusōsin» archontas. Eita kai ex heteras eikonos tēn autēn kataskeuazei parainesin. d
“No one serving as a soldier entangles himself in the affairs of everyday life, so that he may please the one who enlisted him.” Those who embrace the soldier’s life are kept apart from the occupations of trade and take thought only for skill in arms, so as to serve their commanders, who have the same nature as they. Then from another image too he builds the same exhortation.
2 Tim 2:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that, as soldiers leave trade aside to serve their commanders, the minister of Christ should not be entangled in worldly affairs.
- Latin translation and notes from Migne's facing column, which the OCR mixed into the Greek, removed. Quotation: 2 Tim 2:4.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside the sentence; OCR slip; marginal verse numeral and stray marks): δ΄. ε« Οὐδεὶς " → « Οὐδεὶς; στρατολογίσαντι → στρατολογήσαντι; Γ γα Εκ ἢ 5 αυΐ βο σοὶ δϑΐ, αὐ 4ηδ5 οἱ ἴι ρὸν δὰ κιᾷ ἀδίμοορ8 δοφαυπίαν, εἰ σοπϑοϊδιίο- Ολ ἴῃ πι}}}, (πὶ αἱ εις. 1. ε« Τὰ ογχο, 651 ἴῃ Ζυγοῦ : τα οὐ πὶ δυβίθαιαι ΟΠ δι} γαῖα. Υεκβ. 3. « Εἰ αυς ἃ πιὸ δι 8} ρα Γ παι} 08 (6568. πο δὰ 41105 γα! δ) ἀδωΐ. Υεμβ. ὅ. ε« Τιι αἱ [εὖ (ὁτι! ι,, 164. οἷ!. δὰ Α → ; ἐμ ποριχῶν νιν 18 ἀἰδεί ρ 6 σα γϑὴν σαγιηῖ, αἱ ἰηδδηϊ ἀϊιὶ. Ποῖ ἐκ δία οἰϊδαῦ δι πα 6 ὀα Υεδβ. ὅ. ε« Νέιν οἱ αυὶ ἀσοοτιαὶ ἴἰ ἀβοηὸ, [πε Δ[ 0}, πθι Δ 116 πὶ Δ Ὁ 81115. ΟἸΓ15 6556 πη, ἰδ θοῖ. → ἐμπορικῶν .
Cite (SBL): Theodoret, Interp. 2 Tim. 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.5PG 82
« Ἐὰν δὲ καὶ ἀθλᾷ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ. ν Καὶ ἡ ἀθλητικὴ νόμους ἔχει τινὰς, καθ᾽ οὖς προσήκει τοὺς ἀθλητὰς ἀγωνίζεσθαι" ὁ δὲ παρὰ τούτους παλαίων τῶν στεφάνων διαμαρτάνει. Οὕτω δείξας τὸν ἄριστον στρατιώτην τῶν ἄλλων φροντίδων ἀπηλλαγμένον, καὶ τὸν γενναῖον ἀθλητὴν ἐννόμως μὲν ἀγωνιζόμενον, ἐννόμως δὲ στεφανούμενον, ἑτέραν εἰκόνα πάλιν εἰσφέρει, καὶ αὑτὴν ἔχουσαν μετὰ τοῦ πόνου τὸ κέρδος. « Τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν. ν Πρὸ γὰρ τῶν κεκτη μένων οἱ γηπόνοι μεταλαγχάνουσι τῶν καρπῶν. "Ἔχεις τοίνυν καὶ σὺ, φησὶ, μεγάλας τῶν πόνων ἀντιδόσεις, γεωργεῖν τὰς τῶν ἀνθρώπων πεπιστευμένας ψυχάς. Τοῦτο γὰρ ἐπήγαγε "
« Ean de kai athlą tis, ou stephanoutai, ean mē nomimōs athlēsę̄. n Kai hē athlētikē nomous echei tinas, kath᾽ ous prosēkei tous athlētas agōnizesthai" ho de para toutous palaiōn tōn stephanōn diamartanei. Houtō deixas ton ariston stratiōtēn tōn allōn phrontidōn apēllagmenon, kai ton gennaion athlētēn ennomōs men agōnizomenon, ennomōs de stephanoumenon, heteran eikona palin eispherei, kai hautēn echousan meta tou ponou to kerdos. « Ton kopiōnta geōrgon dei prōton tōn karpōn metalambanein. n Pro gar tōn kektē menōn hoi gēponoi metalanchanousi tōn karpōn. "Echeis toinyn kai sy, phēsi, megalas tōn ponōn antidoseis, geōrgein tas tōn anthrōpōn pepisteumenas psychas. Touto gar epēgage "
“And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.” Athletics too has certain laws according to which athletes must contend; and whoever wrestles against them misses the crowns. Having thus shown that the best soldier is free of other cares, and that the noble athlete contends lawfully and is lawfully crowned, he brings in yet another image, which itself joins gain to toil. “The hard-working farmer must be the first to partake of the fruits.” For those who till the land partake of the fruits before the owners. You too, then, he says, have great rewards for your toils, since you cultivate the souls of men entrusted to you. For this is what he added:
2 Tim 2:5–6 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the images of the athlete who keeps the rules and the farmer who first shares the harvest, as encouragement for Timothy's labours.
- Ref 2.5 covers 2 Tim 2:5–6. Latin debris from Migne's column, which broke into the lemma of 2:6, removed. Quotations: 2 Tim 2:5–6.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside the lemma; OCR slips; OCR slip; marginal verse numeral and OCR slip; marginal verse numeral; κ read as χ; κ read as χ): ε΄. ε Ἑὰν → « Ἐὰν; ἀθλητιχὴ → ἀθλητικὴ; διαμσρκάνει → διαμαρτάνει; γεννηῖον → γενναῖον; ς’, ε Τὸν χοπιῶντα → « Τὸν κοπιῶντα; τῶν χαρεἴ τὰ, δι] νη χὶι : (ἰδὲ ογδιϊοηἶβ ρᾶγα ο θᾶ σ 6898 ποία γ θη 8 ἧπ ἐς πὶ Βϑοὰ νογῦυπ) θοὶ πο εδὶ δ!) φαίη. ν ΑἸ] 8118 δη τη τ οἱ πῶν μεταλαμθάνειν → τῶν καρπῶν μεταλαμβάνειν.
Cite (SBL): Theodoret, Interp. 2 Tim. 2.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.7PG 82
« Νόει ἃ λέγω " δῴη γάρ σοι ὁ Κύριος σύνεσιν ἐν πᾶσιν. ν» Ἐπειδὴ γὰρ παραβολικὸν ἦν τοῦ λόγου τὸ σχῆμα, ἀναγκαίως αὐτὸν διήγειρεν εἰς κατανόησιν τοῦ κεκρυμμένου νοήματος, καὶ τῆς παρὰ τοῦ θεοῦ τυχεῖν αὐτὸν συνέσεως ηὔξατο. Τινὲς μέντοι τοῦ γεωργοῦ τὴν εἰκόνα ἑτέρως ἐνόησαν, Ἔφασαν γὰρ τὸν ᾿Απόστολον τῷ μαθητῇ παρεγγυῆσαι ἐκ τοῦ κηρύγματος ἔχειν τὴν ἀναγκαίαν τροφήν. « Μνημόνευε Ἰησοῦν Χριστὸν ἐγηγεριμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαδὶδ, κατὰ τὸ Εὐαγγέλιόν μου, ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν, ὡς κᾶκοῦργος. » Σίμων ἤρξατο κατ᾽ ἐκεῖνον τὸν καιρὸν τὰς αἱρετικὰς κατασπείρειν ἀκάνθας. Οὗτος δὲ καὶ οἱ ἐκ τούτου πάντες τῆς σαρκὸς ἡρνήθησαν τὴν ἀνάληψιν, καὶ φαντασίᾳ γεγενῆσθαι 'τὴν ἐνανθρώπησιν ἔφασαν. Οὗ δὴ χάριν ὃ θεῖος ᾿Απόστολος, τὰ περὶ τῆς θείας φύσεως ἐπὶ τοῦ παρόντος σιγήσας, περὶ μόνης αὑτῷ τῆς οἰκονομίας ἐπέστειλεν, ἀεὶ μεμνῆσθαι τῆς ἐκ σπέρματος Δαδὶδ κατὰ σάρκα γεννήσεως παρεγγυήσας, καὶ τῆς ἐκ νεκρῶν ἀναστάσεως. ᾿Αμφότερα δὲ τέθεικε, τὴν γέννησιν καὶ τὸ πάθος" καὶ τὸ γένος δέ γε προστέθεικεν, ἐπειδὴ ταῦτα πάντα προφανῶς ἡρνήθησαν οἱ τῆς ἀληθείας ἐχθροί. Τοῦτο δὲ, φησὶν, ἐγὼ κηρύττων τὸ Εὐαγγέλιον, τὰ τῶν κακούργων ὑπομένω πάθη. Δεικνὺς δὲ τοῦ κηρύγματος τὴν ἰσχὺν, ἐπήγαγεν" « ᾿Αλλ᾽ ὁ λόγος τοῦ Θεοῦ οὐ δέδεται. » Τῶν γὰρ δὴ χειρῶν καὶ τῶν ποδῶν δεδεμένων, ἡ γλῶττα κηρύττει τὸ Εὐαγ-
« Noei ha legō " dǭē gar soi ho Kyrios synesin en pasin. n» Epeidē gar parabolikon ēn tou logou to schēma, anankaiōs auton diēgeiren eis katanoēsin tou kekrymmenou noēmatos, kai tēs para tou theou tychein auton syneseōs ēuxato. Tines mentoi tou geōrgou tēn eikona heterōs enoēsan, Ephasan gar ton ᾿Apostolon tǭ mathētę̄ parengyēsai ek tou kērygmatos echein tēn anankaian trophēn. « Mnēmoneue Iēsoun Christon egēgerimenon ek nekrōn, ek spermatos Dadid, kata to Euangelion mou, en hǭ kakopathō mechri desmōn, hōs kakourgos. » Simōn ērxato kat᾽ ekeinon ton kairon tas hairetikas kataspeirein akanthas. Houtos de kai hoi ek toutou pantes tēs sarkos hērnēthēsan tēn analēpsin, kai phantasią gegenēsthai 'tēn enanthrōpēsin ephasan. Hou dē charin ho theios ᾿Apostolos, ta peri tēs theias physeōs epi tou parontos sigēsas, peri monēs hautǭ tēs oikonomias epesteilen, aei memnēsthai tēs ek spermatos Dadid kata sarka gennēseōs parengyēsas, kai tēs ek nekrōn anastaseōs. ᾿Amphotera de tetheike, tēn gennēsin kai to pathos" kai to genos de ge prostetheiken, epeidē tauta panta prophanōs hērnēthēsan hoi tēs alētheias echthroi. Touto de, phēsin, egō kēryttōn to Euangelion, ta tōn kakourgōn hypomenō pathē. Deiknys de tou kērygmatos tēn ischyn, epēgagen" « ᾿All᾽ ho logos tou Theou ou dedetai. » Tōn gar dē cheirōn kai tōn podōn dedemenōn, hē glōtta kēryttei to Euag-
“Consider what I say; for the Lord will give you understanding in all things.” Since the form of his speech was figurative, he necessarily roused him to perceive the hidden meaning, and prayed that he might receive understanding from God. Some, however, understood the image of the farmer differently: they said that the Apostle was charging the disciple to have his necessary food from the preaching. “Remember Jesus Christ, raised from the dead, of the seed of David, according to my gospel, for which I suffer hardship even to chains, as a criminal.” At that time Simon began to sow the thorns of heresy. He and all who came from him denied the taking up of the flesh, and said that the becoming man had happened in appearance. For this reason the divine Apostle, keeping silent for the present about the divine nature, wrote to him only about the incarnation, charging him always to remember the birth according to the flesh from the seed of David, and the resurrection from the dead. He set down both, the birth and the passion; and he added the lineage too, since the enemies of the truth openly denied all these things. And it is in preaching this gospel, he says, that I endure the sufferings of criminals. And showing the strength of the preaching, he added: “But the word of God is not bound.” For though hands and feet are bound, the tongue preaches the gospel …
2 Tim 2:7–9 (quotation, high confidence)
Notes and citation
Summary: Theodoret says Paul stresses Christ's birth from David and his resurrection against Simon Magus and his followers, who held that the incarnation was only an appearance.
- Ref 2.7 covers 2 Tim 2:7–9. Theodoret's account of Simon Magus and his followers is translated as written. “The incarnation”: οἰκονομία. The section breaks off mid-word at the end (marked “…”). Quotations: 2 Tim 2:7–9.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral and OCR slip; marginal verse numerals and stray marks; κ read as χ): ζ΄. ε Νόει → « Νόει; παραθολιχὸν ἣν τοῦ λύγου → παραβολικὸν ἦν τοῦ λόγου; κεκρυμμένον → κεκρυμμένου; συνέτεως → συνέσεως; παρεγγνῆσαι → παρεγγυῆσαι; η΄, θ΄, ε Μνημόνευε " Ἰησοῦν → « Μνημόνευε Ἰησοῦν; χαχοπαθῶ → κακοπαθῶ; γαὶ τὸ πάθος → καὶ τὸ πάθος; προστέθειχεν → προστέθεικεν; Δεικνὺς ζὲ → Δεικνὺς δὲ; οὗ δέδεται → οὐ δέδεται.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. 2 Tim. 2.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.10PG 82
« Διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτοὺς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσι τῆς ἐν Χριστῷ Ἰησοῦ, μετὰ δόξης αἰωνίου. » ᾿Ασπασίως γὰρ φέρω τὰ παντοδαπὰ σκυθρωπὰ, ὥστε τῆς σωτηρίας τοὺς ἀξίους ἀπολαῦσαι, καὶ τῆς δόξης ἐκείνης τῆς αἰωνίαν᾽ μεταλαχεῖν. Οὐ γὰρ μόνον σωτηρίας ἠξίωσε τοὺς πιστεύοντας ὁ Δεσπότης, ἀλλὰ καὶ τὴν ἀνώλεθρον αὐτοῖς " ἐπηγγείλατο δόξαν. Οὕτω δείξας τῶν πόνων τὰς ἀντιδόσεις, ἐπήγαγε ",
« Dia touto panta hypomenō dia tous eklektous, hina kai autoi sōtērias tychōsi tēs en Christǭ Iēsou, meta doxēs aiōniou. » ᾿Aspasiōs gar pherō ta pantodapa skythrōpa, hōste tēs sōtērias tous axious apolausai, kai tēs doxēs ekeinēs tēs aiōnian᾽ metalachein. Ou gar monon sōtērias ēxiōse tous pisteuontas ho Despotēs, alla kai tēn anōlethron autois " epēngeilato doxan. Houtō deixas tōn ponōn tas antidoseis, epēgage ",
“Therefore I endure all things for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.” For I gladly bear gloomy things of every kind, so that those who are worthy may enjoy salvation and share in that eternal glory. For the Master not only granted salvation to those who believe, but also promised them imperishable glory. Having thus shown the rewards of the toils, he added:
2 Tim 2:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul gladly suffers so that the elect may obtain both salvation and the eternal glory God promised.
- Latin debris from Migne's column removed. Quotation: 2 Tim 2:10.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip and Latin debris; marginal verse numeral and OCR slip): ι΄. ε Διὰ → « Διὰ; τὰ Ἰρ. Υ, ὁ. (Ὁ. δ“ παντοδαπὰ → τὰ παντοδαπὰ; πωτηρίας τοὺς Α Τα ἀξίους → σωτηρίας τοὺς ἀξίους.
Cite (SBL): Theodoret, Interp. 2 Tim. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.11PG 82
« Πιστὸς ὁ λόγος. ν ᾿Αντὶ τοῦ, ᾿Αληθῆς, ἀναμφίλεκτος, ψεύδους ἐλεύθερος. « Εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν. » Τὸ, συνἀπεθάνομεν, οὐ περὶ τῶν ἀναιρουμένων μόνον τέθεικεν, ἀλλὰ καὶ περὶ τῶν βαπτιζομένων. Καὶ γὰρ οὗτοι γνησίως πιστεύοντες, καὶ κατάλληλον τῇ πίστει ἐπιδεικνύμενοι βίον, κοινωνοῦσι τῆς ζωῆς τῷ Δεσπότῃ. ε« Εἰ ἀρνούμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς. ν Ταῦτα γὰρ καὶ αὐτὸς ὁ Δεσπότης ἐν τοῖς ἱεροῖς Εὐαγγελίοις εἴρηκεν " ε Ὃς δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι αὐτὸν χἀγὼ ἔμπροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. » Εἶτα διδάσκει ὡς ὁ ἀρνούμενος αὐτὸν μὲν οὐ βλάψει,
« Pistos ho logos. n ᾿Anti tou, ᾿Alēthēs, anamphilektos, pseudous eleutheros. « Ei hypomenomen, kai symbasileusomen. » To, synapethanomen, ou peri tōn anairoumenōn monon tetheiken, alla kai peri tōn baptizomenōn. Kai gar houtoi gnēsiōs pisteuontes, kai katallēlon tę̄ pistei epideiknymenoi bion, koinōnousi tēs zōēs tǭ Despotę̄. e« Ei arnoumetha, kakeinos arnēsetai hēmas. n Tauta gar kai autos ho Despotēs en tois hierois Euangeliois eirēken " e Hos d᾽ an arnēsētai me emprosthen tōn anthrōpōn, arnēsomai auton chagō emprosthen tou Patros mou tou en ouranois. » Eita didaskei hōs ho arnoumenos auton men ou blapsei,
“Faithful is the saying.” That is, true, beyond dispute, free of falsehood. … “If we endure, we shall also reign with him.” He set down “we died with him” not only about those who are put to death, but also about the baptized. For these too, believing genuinely and showing a life that corresponds to their faith, share in life with the Master. “If we deny him, he also will deny us.” For the Master himself said these things in the holy Gospels: “Whoever denies me before men, I also will deny him before my Father who is in heaven.” Then he teaches that the one who denies will not harm him,
Textual problem in this passage: see the notes.
2 Tim 2:11–12 (quotation, high confidence) · Matt 10:33 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that dying with Christ applies both to martyrs and to the baptized who live out their faith, and that Christ will deny those who deny him.
- Ref 2.11 covers 2 Tim 2:11–12. The lemma of 2:11b (“For if we died with him, we shall also live with him”) is lost in the scan (marked “…”), though the comment refers to it; the section breaks off mid-sentence. Quotations: 2 Tim 2:11–12; Matt 10:33.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral and stray mark; verse numeral and OCR slip): ια΄. « Πιστὸς 7 ὁ → « Πιστὸς ὁ; ἀ αμφίλεχτος → ἀναμφίλεκτος; (ιβ'.) εἰὐπομένομεν → « Εἰ ὑπομένομεν; συμδασιλεύσομεν → συμβασιλεύσομεν.
Cite (SBL): Theodoret, Interp. 2 Tim. 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.13PG 82
« Εἰ ἀπιστοῦμεν ", ἐκεῖνος πιστὸς μένει "͵ ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. » Οὔτε γὰρ πιστεύοντες Θεὸν αὐτὸν ἀποφαίνομεν, οὔτε ἀπιστοῦντες τῆς θείας ἐκβάλλομεν φύσεως " ἀλλὰ καὶ πιστευόντων ἡμῶν, καὶ ἀπιστούντων, αὐτὸς Θεός ἐστιν. Ἡμεῖς « Ταῦτα ὑπομίμνησκε, ἐνώπιον τοῦ Κυρίου, μὴ λογομαχεῖν,, εἰς οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. ν Πιστεύειν γὰρ δεῖ μόνον, καὶ μὴ βλασφημίας ἀφορμὴν ποιεῖσθα: τὴν περὶ τούτων διάλεξιν, καὶ τὴν ἀπὸ τῆς ἔριδος βλάβην τοῖς ἀκούουσι πραγματεύεσθαι.
« Ei apistoumen ", ekeinos pistos menei "͵ arnēsasthai gar heauton ou dynatai. » Oute gar pisteuontes Theon auton apophainomen, oute apistountes tēs theias ekballomen physeōs " alla kai pisteuontōn hēmōn, kai apistountōn, autos Theos estin. Hēmeis « Tauta hypomimnēske, enōpion tou Kyriou, mē logomachein,, eis ouden chrēsimon, epi katastrophę̄ tōn akouontōn. n Pisteuein gar dei monon, kai mē blasphēmias aphormēn poieistha: tēn peri toutōn dialexin, kai tēn apo tēs eridos blabēn tois akouousi pragmateuesthai.
“If we are faithless, he remains faithful; for he cannot deny himself.” For neither by believing do we declare him God, nor by disbelieving do we cast him out of the divine nature; but whether we believe or disbelieve, he is God. We … “Remind them of these things, charging them before the Lord not to fight about words, to no profit, to the ruin of those who hear.” For one must only believe, and not make discussion of these things an occasion for blasphemy, nor cause harm to the hearers through strife.
Textual problem in this passage: see the notes.
2 Tim 2:13–14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Christ is God whether or not we believe, and that disputes about such matters harm the hearers.
- Ref 2.13 covers 2 Tim 2:13–14. Words are lost in the scan after “We” (marked “…”). Quotations: 2 Tim 2:13–14.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral; marginal verse numeral; κ read as χ): ιγ΄. « Εἰ → « Εἰ; ἐχδάλλομεν → ἐκβάλλομεν; πιστευόνπων → πιστευόντων; Ἡμεῖς ιδ, ε Ταῦτα ὑπομίμνησχε → Ἡμεῖς « Ταῦτα ὑπομίμνησκε; «ἧς ἔριδος βλάθδην → τῆς ἔριδος βλάβην.
Topics: Christology
Cite (SBL): Theodoret, Interp. 2 Tim. 2.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.15PG 82
« Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ λόγον τῆς ἀληθείας. ν Ἐπαινοῦμεν τῶν γεωργῶν τοὺς εὐθείας τὰς αὔλακας ἀνατέμνοντας. Οὕτω καὶ διδάσκαλος ἀξιέπαινο;, ὁ τῷ κανόνι τῶν θείων λο-
« Spoudason seauton dokimon parastēsai tǭ logon tēs alētheias. n Epainoumen tōn geōrgōn tous eutheias tas aulakas anatemnontas. Houtō kai didaskalos axiepaino?, ho tǭ kanoni tōn theiōn lo-
“Be eager to present yourself approved … the word of truth.” We praise those farmers who cut their furrows straight. So too that teacher is praiseworthy who [keeps] to the rule of the divine words …
2 Tim 2:15 (quotation, high confidence)
Notes and citation
Summary: Theodoret compares the teacher who rightly handles the word of truth to a farmer cutting straight furrows.
- The lemma of 2 Tim 2:15 is damaged in the scan (the words “to God, a worker who need not be ashamed, rightly handling” are missing), and the section breaks off mid-word (marked “…”). The image of straight furrows explains ὀρθοτομοῦντα, “cutting straight”. Quotation: 2 Tim 2:15.
Notes on the original text
- Digital text corrected (marginal verse numeral and OCR slip; κ read as χ): ιε΄. ε Σπούδασον → « Σπούδασον; αὔλαχας → αὔλακας.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. 2 Tim. 2.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.16PG 82
« Τὰς δὲ βεβήλους κενοφωνίας περιίστασο. » Ἔδειξε σαφῶς ὡς ὀρθοτομίαν ἐκάλεσε τὴν τῆς ἀληθείας διδασκαλίαν. Φεύγειν γὰρ αὐτῶν παρήνεσε τὰ μυσαρὰ καὶ μάταια δόγματα. « Ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας " ἢ καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει. » Πάθος ἐστὶν ἡ γάγγραινα, ἕρπον καὶ τὸ ὑγιαῖνον τοῦ σώματος λυμαῖνον. Τούτῳ τοὺς τἀναντία τῇ ἀληθείᾳ γὰρ πολλάκις καὶ τοὺς τοῦ πάθους ἀπηλλαγμένους " τίθησι δὲ καὶ τὰ ὀνόματα τούτων, οἷς τὸ πάθος ἀπείκασεν. ε« Ὧν ἐστιν Ὑμέναιος καὶ Φιλητός. » Τί δὲ οὗτοι διδάσκουσιν;
« Tas de bebēlous kenophōnias periistaso. » Edeixe saphōs hōs orthotomian ekalese tēn tēs alētheias didaskalian. Pheugein gar autōn parēnese ta mysara kai mataia dogmata. « Epi pleion gar prokopsousin asebeias " ē kai ho logos autōn hōs gangraina nomēn hexei. » Pathos estin hē gangraina, herpon kai to hygiainon tou sōmatos lymainon. Toutǭ tous tanantia tę̄ alētheią gar pollakis kai tous tou pathous apēllagmenous " tithēsi de kai ta onomata toutōn, hois to pathos apeikasen. e« Hōn estin Hymenaios kai Philētos. » Ti de houtoi didaskousin?
“But avoid profane, empty babblings.” He has shown clearly that by “cutting straight” he meant the teaching of the truth; for he advised fleeing their foul and vain doctrines. “For they will advance further in ungodliness, and their word will spread like gangrene.” Gangrene is a disease that creeps and ruins even the healthy part of the body. To this he likens those who [teach] what is contrary to the truth … for often [they infect] even those free of the disease; and he sets down the names of those whom he likened to the disease. “Among whom are Hymenaeus and Philetus.” And what do these teach?
Textual problem in this passage: see the notes.
2 Tim 2:16–17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that false teaching spreads like gangrene, infecting even the healthy, and that Paul names Hymenaeus and Philetus as examples.
- Ref 2.16 covers 2 Tim 2:16–17. Words are lost in the scan in the comparison with gangrene (marked “…”). Latin debris and footnotes from Migne's column at the end removed; the answer to the question follows in ref 2.18. Quotations: 2 Tim 2:16–17.
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; OCR slip; OCR slips; marginal verse numeral and OCR slips; verse numeral; κ read as χ): ις΄. « Τὰς δὲ ' βεδήλους → « Τὰς δὲ βεβήλους; ἐρθοτομίωγν ἑἐχάλεσε → ὀρθοτομίαν ἐκάλεσε; ἀσεδείας → ἀσεβείας; (.ζ΄.) → ; ἀπείχασεν → ἀπείκασεν; γἶδηὶ δϑὶ ρο οἰ αυἱ οἱ ν᾽ δπὶ ἤ εἱ σον αυὶ δῖ ἰῃ 5 (. γεμ5. 15. ε« 5[ ποῦ οτγαάϊΐπι8, 116 Πα 6115. ροῦδυάϊιη! ἀοι τ πιο πι π ἰπαν. ε ἔχ δ αὐτοῖς ἀεϑι ἃ Β, δίψα ἢν. [αὐ. Υ, 91, οἱ Ερίοι. 145 εκ, 19 μὴ -- ἀκουόντων. Ερμῖδι. εἰϊ, ἰἢ σε 5 ΡοΓγο πο τα) ϊοἶ!, πὰ οἰΐδιη 101} αὶ δἰ} }}ὁυδα ἰδεῖ. οι [ὑὸ. » Το. οι, Πἀ πὶ... εἰν γε. 18. εἐ Ουΐ ἃ νοι αι Ἔχοίἀδγιπ, ἀϊοθλε5 αὶ → .
Topics: Heresy
Cite (SBL): Theodoret, Interp. 2 Tim. 2.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.18PG 82
« Οἴτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τὴν τινων πίστιν. » Τὰς ἐκ παιδοποιίας διάτινας ἐξηπάτησαν τῆς ἀποστολικῆς ἀποστῆναι διδασκαλίας. Ἐπεὶ δὲ εἶπεν, ἀνατρέπουσι τήν τινων πίστιν͵, ἀναγκαίως δείκνυσι τὴν τῆς ἀληθείας ἰσχύν.
« Oitines peri tēn alētheian ēstochēsan, legontes tēn anastasin ēdē gegonenai, kai anatrepousi tēn tinōn pistin. » Tas ek paidopoiias diatinas exēpatēsan tēs apostolikēs apostēnai didaskalias. Epei de eipen, anatrepousi tēn tinōn pistin͵, anankaiōs deiknysi tēn tēs alētheias ischyn.
“Who have swerved from the truth, saying that the resurrection has already taken place, and are overturning the faith of some.” … from the begetting of children … they deceived some into falling away from the apostolic teaching. And since he said “they are overturning the faith of some,” he necessarily shows the strength of the truth.
Textual problem in this passage: see the notes.
2 Tim 2:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Hymenaeus and Philetus taught that the resurrection had already happened and led some away from the apostolic teaching.
- Words are lost in the scan in the explanation of the error (marked “…”); the surviving words refer to the begetting of children, probably to a teaching that the resurrection is the succession of generations through children (uncertain). Quotation: 2 Tim 2:18.
Notes on the original text
- Digital text corrected (OCR slip; marginal verse numeral): ιη΄. « Οἴτινες → « Οἴτινες; ἡστόχησαν → ἠστόχησαν; ἀνάττασιν → ἀνάστασιν.
Topics: Heresy, Eschatology
Cite (SBL): Theodoret, Interp. 2 Tim. 2.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.19PG 82
« Ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ ἔστηκεν, ἔχων τὴν σφραγῖδα ταύτην. » Παρασαλεῦσαι, φησὶν, οὐ δύναται τὴν τῆς ἀληθείας κρηπῖδα· ὁ Θεὸς γὰρ τοῦτον τέθεικε τὸν θεμέλιον, Σφραγὶς δὲ τοῦ θεμελίου, τῆς ἀναστάσεως ἣ ἐλπίς. Ὁ γὰρ τὴν κοινὴν ἐκβάλλων ἀνάστασιν, ἀρνεῖται τοῦ Χριστοῦ τὴν ἀνάστασιν. Ὁ δὲ ταύτην ἀρνούμενος, καὶ τὸ πάθος ἐκβάλλει· ὁ δὲ τοῦτο ἐκβάλλων, συναναιρεῖ καὶ τῆς Παρθένου τὴν γέννησιν. Εἰκότως τοίνυν σφραγῖδα τοῦ θεμελίου, τῆς ἀναστάσεως τὴν πίστιν ἐκάλεσεν. « Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. » Γραφικὰ μὲν τὰ ῥήματα, εἰς καιρὸν δὲ ἀμφότερα τέθεικε, καὶ φεύγειν. τοῖς πεπιστευκόσι παρακελευόμενος τῶν δυσσεβούντων τὰς συνουσίας, καὶ μὴ δυσχεραίνειν τὰς τούτων ἐπαναστάσεις. Ἄνωθεν γὰρ ὁ τῶν ὅλων, φησὶ, προῄδει Θεὸς καὶ τοὺς πιστεύοντας, καὶ τοὺς τῇ ἀλη" θείᾳ προφανῶς πολεμήσοντας. Εἶτα κατάλληλον εἰκόνα τιθεὶς, τὴν ἐντεῦθεν αὐτῷ ψυχαγωγίαν προσφέρει. « Ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστι μόνον σκεύη χρυσᾶ, καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν. ν Μεγάλῃ μὲν οἰκίᾳ τὸν κόσμον ἀπείκασε" σκεύεσι δὲ χρυσοῖς τοὺς εὐσεβείᾳ καὶ ἀρετῇ διαλάμποντας" ἀργυροῖς δὲ, τοὺς μετὰ πίστεως καὶ δικαιοσύνης τὸν πολιτικὸν βίον ἀσπαζομένους' ξυλίνοις δὲ καὶ ὀστρακίνοις, τοὺς δυσσεβείᾳ καὶ πονηρίᾳ συζῶντας. ᾿Αλλ᾽ ἐκεῖνα μὲν ἡ φύσις ἀπέκρινε, ταῦτα δὲ ἡ γνώμη πεποίηκε τίμιά τε καὶ ἄτιμα. Τοῦτο γὰρ διδάσκει τὰ ἐπαγόμενα. « Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμὴν ἡγιασμένον, εὔχρηστον τῷ Δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. ν Οὕτω δείξας τῆς γνώμης ἐξηρτημένην τὴν τοῦ κρείττονος αἵρεσιν, παραίνεσιν αὑτῷ περὶ τῶν πρακτέων προσφέρει. « Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε.» Τουτἐστι, τρυφὴν, γέλωτος ἀμετρίαν, δόξαν κενὴν, καὶ τὰ τούτοις προσόμοια. Λέγει δὲ καὶ τὰ πρακτέα᾿ « Δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην» μετὰ πάντων τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς καρδίας. » ᾿Αγαπᾷν μὲν γὰρ ἅπαντας δυνατὸν, ἐπειδήπερ τοῦτο καὶ ὁ εὐαγγελικὸς παρακε-
« Ho mentoi stereos themelios tou Theou estēken, echōn tēn sphragida tautēn. » Parasaleusai, phēsin, ou dynatai tēn tēs alētheias krēpida; ho Theos gar touton tetheike ton themelion, Sphragis de tou themeliou, tēs anastaseōs hē elpis. Ho gar tēn koinēn ekballōn anastasin, arneitai tou Christou tēn anastasin. Ho de tautēn arnoumenos, kai to pathos ekballei; ho de touto ekballōn, synanairei kai tēs Parthenou tēn gennēsin. Eikotōs toinyn sphragida tou themeliou, tēs anastaseōs tēn pistin ekalesen. « Egnō Kyrios tous ontas autou, kai apostētō apo adikias pas ho onomazōn to onoma Kyriou. » Graphika men ta rhēmata, eis kairon de amphotera tetheike, kai pheugein. tois pepisteukosi parakeleuomenos tōn dyssebountōn tas synousias, kai mē dyscherainein tas toutōn epanastaseis. Anōthen gar ho tōn holōn, phēsi, proę̄dei Theos kai tous pisteuontas, kai tous tę̄ alē" theią prophanōs polemēsontas. Eita katallēlon eikona titheis, tēn enteuthen autǭ psychagōgian prospherei. « En megalę̄ de oikią ouk esti monon skeuē chrysa, kai argyra, alla kai xylina kai ostrakina kai ha men eis timēn, ha de eis atimian. n Megalę̄ men oikią ton kosmon apeikase" skeuesi de chrysois tous eusebeią kai aretę̄ dialampontas" argyrois de, tous meta pisteōs kai dikaiosynēs ton politikon bion aspazomenous' xylinois de kai ostrakinois, tous dyssebeią kai ponērią syzōntas. ᾿All᾽ ekeina men hē physis apekrine, tauta de hē gnōmē pepoiēke timia te kai atima. Touto gar didaskei ta epagomena. « Ean oun tis ekkatharę̄ heauton apo toutōn, estai skeuos eis timēn hēgiasmenon, euchrēston tǭ Despotę̄, eis pan ergon agathon hētoimasmenon. n Houtō deixas tēs gnōmēs exērtēmenēn tēn tou kreittonos hairesin, parainesin hautǭ peri tōn prakteōn prospherei. « Tas de neōterikas epithymias pheuge.» Toutesti, tryphēn, gelōtos ametrian, doxan kenēn, kai ta toutois prosomoia. Legei de kai ta praktea᾿ « Diōke de dikaiosynēn, pistin, agapēn, eirēnēn» meta pantōn tōn epikaloumenōn ton Kyrion ek katharas kardias. » ᾿Agapąn men gar hapantas dynaton, epeidēper touto kai ho euangelikos parake-
“Nevertheless God’s firm foundation stands, having this seal.” The foundation of the truth, he says, cannot be shaken; for God laid this foundation. And the seal of the foundation is the hope of the resurrection. For he who rejects the common resurrection denies the resurrection of Christ; and he who denies this rejects the passion as well; and he who rejects this does away also with the birth from the Virgin. Fittingly, then, he called faith in the resurrection the seal of the foundation. “The Lord knows those who are his, and let everyone who names the name of the Lord depart from iniquity.” The words are from Scripture, but he set both down opportunely, bidding believers both to flee the company of the impious and not to be vexed at their uprisings. For from above, he says, the God of all knew beforehand both those who believe and those who would openly make war on the truth. Then, setting down a fitting image, he offers him comfort from it. “But in a great house there are not only vessels of gold and silver, but also of wood and of clay, some for honour and some for dishonour.” He likened the world to a great house; to golden vessels, those who shine with godliness and virtue; to silver ones, those who embrace life in the world with faith and righteousness; to wooden and clay ones, those who live with impiety and wickedness. But those vessels nature distinguished, while it is their own choice that has made these people honourable or dishonourable. For this is what the following teaches: “If anyone, then, cleanses himself from these, he will be a vessel for honour, sanctified, useful to the Master, prepared for every good work.” Having thus shown that choosing the better depends on the will, he offers him exhortation about what is to be done. “But flee youthful desires.” That is, luxury, immoderate laughter, vainglory, and things like these. And he states also what is to be done: “But pursue righteousness, faith, love, peace, with all who call on the Lord from a pure heart.” For it is possible to love all, since the law of the Gospel also commands this:
2 Tim 2:19–22 (quotation, high confidence) · Num 16:5 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains that faith in the resurrection seals the foundation of the truth, that the vessels of the great house are honourable or dishonourable by their own choice, and what Timothy must flee and pursue.
- Ref 2.19 covers 2 Tim 2:19–22; the comment on 2:22 continues in ref 3.6. Theodoret links the denial of the general resurrection to the denial of Christ's resurrection, passion, and virgin birth. Footnotes from Migne's column at the end removed. Quotations: 2 Tim 2:19–22; Num 16:5 (“The Lord knows those who are his”, LXX wording).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; column letter and OCR slips; column letter inside a word; footnotes and Latin debris from Migne's column inside a word (the word continues in ref 3.6); marginal verse numeral; marginal verse numeral and stray marks; marginal verse numeral; κ read as χ; split word; stray mark; κ read as χ): ιθ΄. « Ὁ → « Ὁ; Θεοῦ 1 ἔστηκεν → Θεοῦ ἔστηκεν; δύναντα: τὴν τῆς ἀληθείας χρηπῖξα’ → δύναται τὴν τῆς ἀληθείας κρηπῖδα·; ἐχδάλλων ἀνάστασιν, ἀρνεῖτα! → ἐκβάλλων ἀνάστασιν, ἀρνεῖται; ἀρνούμε- Β νος, καὶ τὸ πάθος ἐχδάλλει" ὁ δὲ τοῦτο ἐχξάλ» λων, συνανα!ρεῖ → ἀρνούμενος, καὶ τὸ πάθος ἐκβάλλει· ὁ δὲ τοῦτο ἐκβάλλων, συναναιρεῖ; θεμε.1ίου → θεμελίου; ὅ»πας → ὄντας; ὄνυμα → ὄνομα; Γραφιχὰ → Γραφικὰ; δυσσεθούντων → δυσσεβούντων; ΓΑνωθεν → Ἄνωθεν; πρὸἤδει → προῄδει; χ΄. « Ἐν μεγάλῃ δὲ οἰκίᾳ 1" οὐκ ἔστι μόνον σχεύη ( χρυσᾶ → « Ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστι μόνον σκεύη χρυσᾶ; ἀπείχασε → ἀπείκασε; σκχεύεςι → σκεύεσι; εὐσεδείᾳ καὶ ἀρετῇ → εὐσεβείᾳ καὶ ἀρετῇ; πολιτιχὺν. → πολιτικὸν; «οὺς δυσσεδείᾳ → τοὺς δυσσεβείᾳ; ἀπέχρινε → ἀπέκρινε; ἐπ αγόμενα → ἐπαγόμενα; χκα'. ε Ἐὰν οὖν 1 τις → « Ἐὰν οὖν τις; κρείτ» Ὁ τονος → κρείττονος; κβ΄. ε Τὰς δὲ νεωτεριχὰς → « Τὰς δὲ νεωτερικὰς; γαὶ τὰ τούτοις → καὶ τὰ τούτοις; Λέγει ὃξ → Λέγει δὲ; δυνοτὸν → δυνατὸν; παρᾷχεἰῃ Β ογδῖ, πρὸ ἴ. ο, ἤσ. [αὐ. μόνα ὅκ. --- καὶ τὰ μὲν --- τὰ δὲ ε. ἀτιμ. [τὰ Νοδῖον δὲ μεγάλῃ -α Βυ γα] ον. τσ, 34. '" Ἐλν οὖν τις ἑχυξ. καθ. ἀπὸ τῶν τοιούτων ἕσται --- καὶ εὔχρηστον --- ἔργον ἡτοιμασμ, 5’. δὶ 1. ς. Τοιούτων φγὰϊ αἰϊδιὶ ὶ, → παρακε-.
Topics: Eschatology, Ethics
Cite (SBL): Theodoret, Interp. 2 Tim. 2.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/2-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 3
3.6PG 82
λεύεται νόμος " ε ᾿Αγαπᾶτε τοὺς ἐχθροὺς ὑμῶν " » εἰρηνεύειν δὲ οὐ πρὸς ἅπαντας ἕνεστι " τῆς γὰρ κοινῆς τοῦτο προαιρέσεως δεῖται. Τοιοῦτοι δὲ πάντες οἱ ἐκ καθαρᾶς καρδίας τὸν Δεσπότην ἐπικαλούμενοι. « Τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας. » Τοιαῦται δὲ αἱ κατὰ φιλοτιμίαν, καὶ οὐ κατά τινα χρείαν γινόμεναι διαλέξεις, « Δοῦλον δὲ Κυρίου οὐ δεῖ μάχεσθαι. » ᾿Αμάχως γὰρ δεῖ προσφέρειν τὰ θεῖα παιδεύματα τὸν κηρύττειν ταῦτα πιστευόμενον. Τοῦτο γὰρ ἐπάγει " « ᾿Αλλ᾽ ἥπιον εἶναι πρὸς πάντας, διδακτικὸν, ἀνεξίκακον , ἐν πραότητι παιδεύοντα τοὺς ἀντιρα Τὰἀπιττοῦσι τὴν διδασκαλίαν προσφέρων, καὶ φέρων αὐτῶν μακροθύμως τὰς ἀντιθέσεις, πείσει πολλάκις καὶ τοὺς λίαν αἱρετικούς. Διδάσκει δὲ αὐτὸν τῇ. διδασκαλίᾳ προσμένειν, καὶ μὴ ἀπαγορεύειν τοὺς μὴ ῥᾳδίως δεχομένους τὸν τοῦ κηρύγματος λόγον. « Μήποτε δῷ αὐτοῖς ὁ Θεὸς μετάνοιαν εἰς σωτηρίαν, καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα. ν Εἰκὸς γὰρ αὑτοὺς τῆς ἄνωθεν ἐπικουρίας τυχεῖν, καὶ τοῦ διαδόλου τὰς παγίδας διαφυγεῖν, καὶ μαθεῖν ὅσον τῆς ἀληθείας καὶ τοῦ ψεύδους τὸ μέσον. Εἶτα προλέγει τὴν ἐσομένην ἐν ταῖς Ἐκκλησίαις τῶν πλείστων διαφθορὰν, διδάσκων αὐτὸν μὴ δυσχεραίνειν τήν τινων ῥᾳθυμίαν, ὡ; τῶν ὕστερὸν ἐσομένων μοχθηροτέρων γενησομένων. « Τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. “ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, φωμένοι, φιλήδονοι μᾶλλον ἣ φιλόθεοι, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι.» Τοῦτον ἡγοῦμαι τὸν καιρὸν προειρῆσθαι, Τούτων γὰρ τῶν κακῶν πλήρης ὁ ἡμέτερος βίος, καὶ τὸ τῆς εὐσεδείας περικείμενοι πρόσχημα, τὸ τῆς πονηρίας διὰ τῶν ἔργων κατασκευάζομεν εἴδωλον. Ἐρασιχρήματοι γὰρ ἀντὶ φιλοθέων γεγόναμεν, καὶ τῶν παθῶν ἀσπαζόμεθα τὴν δουλείαν, καὶ τἄλλα ἁπαξαπλῶς ἔστιν εὑρεῖν ἐν ἡμῖν, ἃ προηγόρευσε" ὁ θεῖος Ἀπόστολος. Τὴν δὲ τούτων φεύγειν συνουσίαν τοὺς ὑπὸ τὴν Τιμοθέου πεπιστευμένους κηδεμονίαν ἐκέλευσε διὰ τῆς ἑξῆς. Φησὶ γάρ" « Καὶ τούτους ἀποτρέπου. » Καὶ ἐπιμένων τῇ κατηγορίᾳ προστίθησι καὶ ταῦτα" « Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, πάντοτε μανθάνοντα, καὶ οὐδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα, » Καὶ τῆσδε τῆς προφητείας ὁρῶμεν τὸ τέλος. Πλεῖστοι γὰρ οὐδὲ τὴν ἀποστολικὴν ὑφορώμενοι πρόῤῥῃσιν, ἄντικρυς καὶ τήνδε τὴν παρανομίαν τολμῶσιν. Εἶτα ἐκ παλαιοτέρων διηγημάτων τοῖς ἀθυμοῦσι διὰ ταῦτα προσφέρει παραψυχῆν. « Ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωσῇ, οὕτω καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. » Εἴωθε, φησὶ, παραφύεσθαι τῷ σίτῳ ζιζάνια - ἀεὶ τοὺς ἀντιπάλους ἔσχον τῆς ἀληθείας οἱ κήρυκες. Τί Μωσέως ἐν εὐσεβείᾳ περιφανέστερον; ἀλλ᾽ ὅμως ἔσχε κἀκεῖνος γόητας ἄνδρας ἄντικρυς παραταττομένους πρὸς τὴν ἀλήθειαν. Τὰ μέντοι τούτων ὀνόματα οὐκ ἐκ τῆς θείας Γραφῆς μεμάθηκεν ὁ θεῖος ᾿Απόστολος, ἀλλ᾽ ἐκ τῆς ἀγράφου τῶν Ἰουδαίων διδασκαλίας. Εἰκὸς δὲ ἦν αὐτῷ καὶ τὴν χάριν ἀποκαλύψαι τοῦ Πνεύματος.
leuetai nomos " e ᾿Agapate tous echthrous hymōn " » eirēneuein de ou pros hapantas henesti " tēs gar koinēs touto proaireseōs deitai. Toioutoi de pantes hoi ek katharas kardias ton Despotēn epikaloumenoi. « Tas de mōras kai apaideutous zētēseis paraitou, eidōs hoti gennōsi machas. » Toiautai de hai kata philotimian, kai ou kata tina chreian ginomenai dialexeis, « Doulon de Kyriou ou dei machesthai. » ᾿Amachōs gar dei prospherein ta theia paideumata ton kēryttein tauta pisteuomenon. Touto gar epagei " « ᾿All᾽ hēpion einai pros pantas, didaktikon, anexikakon , en praotēti paideuonta tous antira Taapittousi tēn didaskalian prospherōn, kai pherōn autōn makrothymōs tas antitheseis, peisei pollakis kai tous lian hairetikous. Didaskei de auton tę̄. didaskalią prosmenein, kai mē apagoreuein tous mē rhądiōs dechomenous ton tou kērygmatos logon. « Mēpote dǭ autois ho Theos metanoian eis sōtērian, kai ananēpsōsin ek tēs tou diabolou pagidos, ezōgrēmenoi hyp᾽ autou eis to ekeinou thelēma. n Eikos gar hautous tēs anōthen epikourias tychein, kai tou diadolou tas pagidas diaphygein, kai mathein hoson tēs alētheias kai tou pseudous to meson. Eita prolegei tēn esomenēn en tais Ekklēsiais tōn pleistōn diaphthoran, didaskōn auton mē dyscherainein tēn tinōn rhąthymian, hō? tōn hysteron esomenōn mochthēroterōn genēsomenōn. « Touto de ginōske, hoti en eschatais hēmerais enstēsontai kairoi chalepoi. “esontai gar hoi anthrōpoi philautoi, philargyroi, alazones, hyperēphanoi, blasphēmoi, goneusin apeitheis, acharistoi, anosioi, phōmenoi, philēdonoi mallon hē philotheoi, echontes morphōsin eusebeias, tēn de dynamin autēs ērnēmenoi.» Touton hēgoumai ton kairon proeirēsthai, Toutōn gar tōn kakōn plērēs ho hēmeteros bios, kai to tēs eusedeias perikeimenoi proschēma, to tēs ponērias dia tōn ergōn kataskeuazomen eidōlon. Erasichrēmatoi gar anti philotheōn gegonamen, kai tōn pathōn aspazometha tēn douleian, kai talla hapaxaplōs estin heurein en hēmin, ha proēgoreuse" ho theios Apostolos. Tēn de toutōn pheugein synousian tous hypo tēn Timotheou pepisteumenous kēdemonian ekeleuse dia tēs hexēs. Phēsi gar" « Kai toutous apotrepou. » Kai epimenōn tę̄ katēgorią prostithēsi kai tauta" « Ek toutōn gar eisin hoi endynontes eis tas oikias, kai aichmalōtizontes gynaikaria sesōreumena hamartiais, agomena epithymiais kai hēdonais poikilais, pantote manthanonta, kai oudepote eis epignōsin alētheias elthein dynamena, » Kai tēsde tēs prophēteias horōmen to telos. Pleistoi gar oude tēn apostolikēn hyphorōmenoi prorrhę̄sin, antikrys kai tēnde tēn paranomian tolmōsin. Eita ek palaioterōn diēgēmatōn tois athymousi dia tauta prospherei parapsychēn. « Hon tropon de Iannēs kai Iambrēs antestēsan Mōsę̄, houtō kai houtoi anthistantai tę̄ alētheią, anthrōpoi katephtharmenoi ton noun, adokimoi peri tēn pistin. » Eiōthe, phēsi, paraphyesthai tǭ sitǭ zizania - aei tous antipalous eschon tēs alētheias hoi kērykes. Ti Mōseōs en eusebeią periphanesteron? all᾽ homōs esche kakeinos goētas andras antikrys paratattomenous pros tēn alētheian. Ta mentoi toutōn onomata ouk ek tēs theias Graphēs memathēken ho theios ᾿Apostolos, all᾽ ek tēs agraphou tōn Ioudaiōn didaskalias. Eikos de ēn autǭ kai tēn charin apokalypsai tou Pneumatos.
“Love your enemies.” But to be at peace with all is not possible, for this requires the choice of both sides. And such are all who call on the Master from a pure heart. “But refuse foolish and ignorant questionings, knowing that they breed quarrels.” Such are the discussions held out of ambition and not for any need. “And the Lord’s servant must not quarrel.” For the one entrusted with preaching the divine teachings must offer them without quarrelling. For this is what he adds: “But be gentle to all, apt to teach, patient, in meekness correcting those who oppose …” Offering the teaching to those who disbelieve, and bearing their objections patiently, he will often persuade even the confirmed heretics. And he teaches him to persevere in teaching and not to give up on those who do not readily receive the word of the preaching. “If perhaps God may grant them repentance leading to salvation, and they may come to their senses out of the snare of the devil, having been taken captive by him to do his will.” For it is likely that they will obtain help from above, escape the snares of the devil, and learn how great is the distance between truth and falsehood. Then he foretells the corruption of most people that will come about in the churches, teaching him not to be vexed at the slackness of some, since those who come later will be worse. “But know this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boasters, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, … conceited, lovers of pleasure rather than lovers of God, having a form of godliness but having denied its power.” I think it is this time that was foretold. For our life is full of these evils; and wearing the outward show of godliness, by our deeds we fashion the image of wickedness. For we have become lovers of money instead of lovers of God, and we embrace slavery to the passions, and, in a word, one can find in us all the other things that the divine Apostle foretold. And by what follows he commanded those entrusted to Timothy’s care to flee the company of these people; for he says: “Avoid these too.” And continuing the accusation, he adds this as well: “For of these are those who creep into households and take captive silly women laden with sins, led away by various desires and pleasures, always learning and never able to come to the knowledge of the truth.” Of this prophecy too we see the fulfilment; for very many, not even wary of the apostolic prediction, openly dare this lawlessness as well. Then from more ancient narratives he offers consolation to those who are disheartened because of these things. “Just as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, disqualified regarding the faith.” Tares, he says, usually spring up beside the wheat: the heralds of the truth have always had opponents. Who was more renowned for godliness than Moses? Yet even he had sorcerers openly arrayed against the truth. The divine Apostle did not learn their names from the divine Scripture, but from the unwritten teaching of the Jews. But it is likely that the grace of the Spirit also revealed them to him.
Textual problem in this passage: see the notes.
Matt 5:44 (quotation, high confidence) · 2 Tim 2:23–26 (quotation, high confidence) · 2 Tim 3:1–8 (quotation, high confidence) · Exod 7:11 (allusion, medium confidence) · Matt 13:25 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains Paul's counsel to teach opponents gently, applies the prophecy of the last days' vices to the Christians of his own time, and notes that the names Jannes and Jambres come from Jewish tradition.
- The ref is numbered 3.6, but the section begins by finishing the comment on 2 Tim 2:22 (from ref 2.19) and covers 2 Tim 2:23–3:8. Words are lost in the scan after the lemma of 2:25 and in the vice list of 3:3–4 (marked “…”). Theodoret applies 3:1–5 to the church of his own day; translated as written. Latin debris from Migne's column removed. Quotations: Matt 5:44; 2 Tim 2:23–3:8. The names Jannes and Jambres are not in the Old Testament (Exod 7:11, 22 speaks of Pharaoh's magicians); Theodoret says they come from Jewish unwritten teaching.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris inside a word; OCR slip; OCR slip; OCR slip and stray marks; OCR slips; footnotes from Migne's column; marginal verse numeral; marginal verse numeral and stray marks; marginal verse numerals; marginal verse numerals and Latin debris from Migne's column inside the lemma; split word; stray marks; verse numeral; κ read as χ): ς. Ματ. [αὐ., αἸηὶ εἰ καὶ εὔχρ. δίῃς τῷ Δεσπότῃ. → ; »Α ἰὸς ἐναηραίίοα : « → »; Ἷ κγ΄. ε« Τὰς → « Τὰς; κδ. « Δοῦλον → « Δοῦλον; (χε΄.), → , ; ῥ,ῃδίως → ῥᾳδίως; (κς΄.) → ; διαδόλον καγίδος → διαβόλου παγίδος; ἐχείνου θέχημα → ἐκείνου θέλημα; «νχεῖν → τυχεῖν; ὅδον → ὅσον; α’-εἰ. ε« Τοῦτο → « Τοῦτο; ἡμέ» ραὶς → ἡμέραις; ὑπερ- Ἔφανοι → ὑπερήφανοι; μόρφιυσιν εὐσεύείας → μόρφωσιν εὐσεβείας; ἡ ρνημένοι → ἠρνημένοι; Τούτων ὰρ → Τούτων γὰρ; χατασχευάξζομεν → κατασκευάζομεν; Ἑρασι- κα χρήματοι → Ἐρασιχρήματοι; ἀπαξαπκλῶς → ἁπαξαπλῶς; τοὺς ὁπὸ "5 τὴν → τοὺς ὑπὸ τὴν; ἐχέλενσε → ἐκέλευσε; καῦτα → ταῦτα; ς΄, ζ. ε Ἔκ τούτων " γάρ εἰσιν οἱ ἐνδύνοντεζ οἱ γεεἶδι!, οτὶ μη πὶ 86 ὙΠ ογι πὶ δεγυ λυ θη δ ρος ἴπῸ Γ, ἃς Γο]}}ἤδο 4805» γΕκ5. 6, 7. ε Εκ [νης (αν. Ὀϊνετεϊ δῖον δὰ δἰ! 05 υοῦδὺβ ποίου. τ θυ πηοδ, δὲ ορίΐνΔ5 ἀράποθε! πη]! εγου 5 Ομ εγαῖδ8 Α → « Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες ; αἰχμαλωτίζουτες → αἰχμαλωτίζοντες; οεσωρευμένα → σεσωρευμένα; ἠδοναῖς ᾽5 ποικίλαις → ἡδοναῖς ποικίλαις; ἐπίγνωτιν “᾽ ἀληθείας → ἐπίγνωσιν ἀληθείας; τῇτδε τῆς - → τῆσδε τῆς; Πλεζστο; → Πλεῖστοι; ηἰ. ε Ὃν τρόπον → « Ὃν τρόπον; Ἰαμόρῆς ἀνιἐστησαν Μωσῇ "5, → Ἰαμβρῆς ἀντέστησαν Μωσῇ,; χατεφθαρμένοι → κατεφθαρμένοι; ἀδύχιμοι → ἀδόκιμοι; παραφύεσθα: → παραφύεσθαι; τί; ἀληθείας → τῆς ἀληθείας; εὑσεόείᾳ περιαυἱ νονιαι! μα φανέστερον → εὐσεβείᾳ περιφανέστερον; δου! οἱ 1110πὶ 18 4025 μος 6βί, Νοὴ ἀΐὰ ἰδίευανι ρει δίθιν δἰ μην βηι6 8.» → ; θεία: Γραφῆς → θείας Γραφῆς; Εἰκὸς δὲ ἣν "' αὐτῷ καὶ τὴν χάριν → Εἰκὸς δὲ ἦν αὐτῷ καὶ τὴν χάριν; ποῦ [Πνεὺμᾶτος. → τοῦ Πνεύματος..
Extrabiblical texts: Jan. Jam. (Jannes and Jambres; allusion)
Topics: Heresy, Eschatology
Cite (SBL): Theodoret, Interp. 2 Tim. 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.9PG 82
« ᾿Αλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖον ν" ἡ γὰρ ἄνοια "αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. » Οὐ γὰρ οἷόν τε λαθεῖν ἐπὶ πολὺ τὴν ὑπόκρισιν, Οὐκ ἐναντίον δὲ τοῦτο τοῖς πρόσθεν εἰρημένοις. Ἐκεῖ μὲν γὰρ περὶ αὐτῶν ἔφη, ὅτι « Ἐπὶ πλεῖον προκόψουσιν ἀσεβείας" » ἐνταῦθα δὲ περὶ τῆς ὑπ' αὐτῶν τολμωμένης ἀπάτης τὸ, οὐ προκόψουσιν, εἴρηκεν, ἀντὶ τοῦ, Οὐ λήσουσι μέχρι πολλοῦ σχηματιζόμενοι τὴν εὐσέβειαν, ἀλλ᾽ ὅτι τάχιστα ἑαυτὸν προτίθησι τῷ μαθητῇ.
« ᾿All᾽ ou prokopsousin epi pleion n" hē gar anoia "autōn ekdēlos estai pasin, hōs kai hē ekeinōn egeneto. » Ou gar hoion te lathein epi poly tēn hypokrisin, Ouk enantion de touto tois prosthen eirēmenois. Ekei men gar peri autōn ephē, hoti « Epi pleion prokopsousin asebeias" » entautha de peri tēs hyp' autōn tolmōmenēs apatēs to, ou prokopsousin, eirēken, anti tou, Ou lēsousi mechri pollou schēmatizomenoi tēn eusebeian, all᾽ hoti tachista heauton protithēsi tǭ mathētę̄.
“But they will not advance further; for their folly will be plain to all, as theirs also was.” For hypocrisy cannot escape notice for long. And this is not contrary to what was said before. There he said about them, “They will advance further in ungodliness”; but here he said “they will not advance” about the deceit they dare, in place of “they will not escape notice for long as they feign godliness, but very quickly …” … he sets himself before the disciple [as an example].
Textual problem in this passage: see the notes.
2 Tim 3:9 (quotation, high confidence) · 2 Tim 2:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the hypocrisy of the false teachers will soon be exposed, and reconciles this with Paul's earlier warning that they would advance in ungodliness.
- Words are lost in the scan, and Latin debris from Migne's column replaces them, before the last sentence (marked “…”). Quotations: 2 Tim 3:9; 2 Tim 2:16.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; marginal verse numeral; κ read as χ): θ΄. « ᾿Αλλ᾽ → « ᾿Αλλ᾽; ἐχείνων → ἐκείνων; τοῖ; πρόσθεν → τοῖς πρόσθεν; Ἔχεϊ → Ἐκεῖ; ἀσεδείας → ἀσεβείας; περὶ τ: ὑπ' → περὶ τῆς ὑπ'; προκόψοισιν → προκόψουσιν; πολλεὺ ὶ σχηματιξόμενοι τὴν εὐσέδειαν → πολλοῦ σχηματιζόμενοι τὴν εὐσέβειαν; εἴα. « Ποηφαπὶ πη ϊδίδιν : » 4υοπι040 [6 γι} γα πὶ δ τὴ) τὴς θοπιίνυβ. » ΑἸ 5 γα] οιῖ8, δα {τ ἴῃ ἔχ ὁἱ → .
Topics: Heresy
Cite (SBL): Theodoret, Interp. 2 Tim. 3.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.10PG 82
« Σὺ δὲ παρηκολούθηκάς μου τῇ διδασκαλίᾳ." Τουτέστι, τῇ διὰ τοῦ κηρύγματος ἀληθείᾳ. ε Τῇ ἀγωγῇ. » Τῇ διὰ τῶν ἔργων πολιτείᾳ. « Τῇ προθέσει. » Μεμάθηκάς μου καὶ τὸν σκοπὸν « Τῇ πίστει. » Ὁποίαν ἔχω περὶ τὸν Δεσπότην διάθεσιν. « Τῇ μακροθυμίᾳ. ν “Ὅπως φέρω τὰ τῶν ἀδελφῶν πλημμελήματα. ε« Τῇ ἀγάπῃ. » Ὅπως φιλοστόργως περὶ πάντας διάκειμαι. ε« Τῇ ὑπομονῇ "» πῶς φέρω γενναίως τῶν ἐναντίων τὰς πρ᾽-
« Sy de parēkolouthēkas mou tę̄ didaskalią." Toutesti, tę̄ dia tou kērygmatos alētheią. e Tę̄ agōgę̄. » Tę̄ dia tōn ergōn politeią. « Tę̄ prothesei. » Memathēkas mou kai ton skopon « Tę̄ pistei. » Hopoian echō peri ton Despotēn diathesin. « Tę̄ makrothymią. n “Hopōs pherō ta tōn adelphōn plēmmelēmata. e« Tę̄ agapę̄. » Hopōs philostorgōs peri pantas diakeimai. e« Tę̄ hypomonę̄ "» pōs pherō gennaiōs tōn enantiōn tas pr᾽-
“But you have followed my teaching”: that is, the truth through the preaching. “My conduct”: my way of life shown through deeds. “My purpose”: you have learned my aim too. “My faith”: what disposition I have toward the Master. “My patience”: how I bear the faults of the brothers. “My love”: how affectionately I am disposed toward all. “My endurance”: how nobly I bear the … of my opponents …
2 Tim 3:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret glosses each item in Paul's list of the qualities Timothy had seen in him.
- The section breaks off mid-word in the scan (marked “…”). Quotation: 2 Tim 3:10.
Notes on the original text
- Digital text corrected (OCR slip; marginal verse numeral; κ read as χ): τ. ε Σὺ δὲ παρηχολούθηχάς → « Σὺ δὲ παρηκολούθηκάς; ἀληθείχ → ἀληθείᾳ; προθὲσει → προθέσει; τχοπὸν → σκοπὸν; 'οποίαν → Ὁποίαν; Ὅτω; → Ὅπως; ὑπ᾿ μονῇ → ὑπομονῇ.
Cite (SBL): Theodoret, Interp. 2 Tim. 3.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.11PG 82
« Τοῖς διωγμοῖς, τοῖς παθήμασιν. » Εἶτα αὖτὸν ἐνίων ἀναμιμνήσκει. ε Οἷά μοι ἐγένετο ἐν ᾿Αντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις· οἵους διωγμοὺς ὑπήνεγκα, καὶ ἐκ πάντων με ἐῤῥύσατο ὁ Κύριος.» Τοὺς ἄλλους καταλιπὼν τῶν ἐν τῇ Πισιδίᾳ καὶ τῇ Λυχάων γὰρ ἦν καὶ αὐτὸς πρὸς ὃν ἔγραφε, καὶ ταῦτα τῶν ἄλλων ἦν αὐτῷ γνωριμώτερα. Ἔδειξε δὲ καὶ τὴν θείαν ἐπικουρίαν, παραθαῤῥύνων τὸν μαϑητήν. Εἴτα λέγει καὶ οἱονεὶ ὁρίζεται τὰ συμπαρομοφτοῦντα
« Tois diōgmois, tois pathēmasin. » Eita auton eniōn anamimnēskei. e Hoia moi egeneto en ᾿Antiocheią, en Ikoniǭ, en Lystrois; hoious diōgmous hypēnenka, kai ek pantōn me errhysato ho Kyrios.» Tous allous katalipōn tōn en tę̄ Pisidią kai tę̄ Lychaōn gar ēn kai autos pros hon egraphe, kai tauta tōn allōn ēn autǭ gnōrimōtera. Edeixe de kai tēn theian epikourian, paratharrhynōn ton maϑētēn. Eita legei kai hoionei horizetai ta symparomophtounta
“The persecutions, the sufferings.” Then he reminds him of some of them. “What happened to me at Antioch, at Iconium, at Lystra; what persecutions I endured; and out of them all the Lord rescued me.” Leaving aside the others, he [mentioned] those in Pisidia and Lycaonia …; for the one to whom he was writing was himself [from there], and these were better known to him than the others. And he showed the divine help as well, encouraging the disciple. Then he states, and as it were defines, what accompanies …
Textual problem in this passage: see the notes.
2 Tim 3:11 (quotation, high confidence) · Acts 13:50 (allusion, medium confidence) · Acts 14:19 (allusion, medium confidence) · Acts 16:1 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains that Paul names the persecutions in Pisidia and Lycaonia because Timothy came from there and knew them best.
- Words are lost in the scan in the explanation and at the end of the section (marked “…”); the bracketed words are supplied by sense. Timothy came from Lystra (Acts 16:1). Quotations: 2 Tim 3:11; allusions to Acts 13:14–14:20.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral; stray marks inside a word): ια΄. « Τοῖς → « Τοῖς; ἐν ᾿Α»" τιοχείᾳ → ἐν ᾿Αντιοχείᾳ; Δύστρο:ς᾽ → Λύστροις·; διωγμοὺ: ὑπ’ ἤνεγκα → διωγμοὺς ὑπήνεγκα; πρὸ; ὃν → πρὸς ὃν; ἣν αὐτῷ → ἦν αὐτῷ; χὰ τὴν → καὶ τὴν.
Topics: Persecution
Cite (SBL): Theodoret, Interp. 2 Tim. 3.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.12PG 82
« Καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ Ἰησοῦ διωχθήσονται. » Ὃ γὰρ κοινὸς δυσμενὴς, ἢ δι᾽ ἀνθρώπων ἀνθρώποις, ἣ διὰ τῶν οἰκείων αὐτοῖς πολεμεῖ λογισμῶν. « Πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι, » Συνεργεῖ γὰρ τοῖς οἰκείοις ὁ τῶν ἀνθρώπων ἀλάστωρ, καὶ οἷόν τις παιδοτρίβης αὐτοὺς πρὸς τὴν κακίαν ἀλείφει.
« Kai pantes de hoi thelontes eusebōs zēn en Christǭ Iēsou diōchthēsontai. » Ho gar koinos dysmenēs, ē di᾽ anthrōpōn anthrōpois, hē dia tōn oikeiōn autois polemei logismōn. « Ponēroi de anthrōpoi kai goētes prokopsousin epi to cheiron, planōntes kai planōmenoi, » Synergei gar tois oikeiois ho tōn anthrōpōn alastōr, kai hoion tis paidotribēs autous pros tēn kakian aleiphei.
“And all who desire to live godly in Christ Jesus will be persecuted.” For the common enemy makes war on them either through men against men, or through their own thoughts. “But evil men and impostors will advance to the worse, deceiving and being deceived.” For the destroyer of men works together with his own, and like a trainer anoints them for wickedness.
2 Tim 3:12–13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the devil attacks the godly through other people or through their own thoughts, and trains the wicked for evil.
- Ref 3.12 covers 2 Tim 3:12–13. Latin debris and footnotes from Migne's column, inside the lemma and the comment, removed. Quotations: 2 Tim 3:12–13.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside a word; OCR slip; footnotes from Migne's column inside the lemma; marginal verse numeral; verse numeral and OCR slips): ιβ΄. ε Καὶ → « Καὶ; εὐσεδῶς → εὐσεβῶς; ἐν 48. καὶ ἡδοναῖς 4]6δὶ ἃ. ε. 35 ἀνομία Β. " εἰς ἐπίγν. ἀληθ. ἐλθεῖν οὐ δυνάμενα, κι ἂν ουΐσϑιη ἴῃ Βι ᾽ πλεῖστον Βαρεθαι ΝΟΡΙΕΓ 1. δ Χριστῷ → ἐν Χριστῷ; δυσμε- Α ΟΠ γίδίο 1650 ρογϑϑουιοπδπὶ ραι εἴα. ὁ Οοιμηναπῖς νῆὴς → δυσμενὴς; (γ΄. « Πονηροὶ ὃὲ ἄνθρυνποι → « Πονηροὶ δὲ ἄνθρωποι; προχύψουσιν → προκόψουσιν; πλανῶστες → πλανῶντες; Συν- Ξξργεῖ → Συνεργεῖ; παιδοτρίδης → παιδοτρίβης.
Topics: Persecution
Cite (SBL): Theodoret, Interp. 2 Tim. 3.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.14PG 82
« Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης. » Βεβαίαν φύλαξον τὴν διδασκαλίαν, ἧς τὴν ἀλήθειαν τῇ πείρᾳ μεμάθηκας. Τοῦτο γὰρ εἶπεν, ἐπιστώθης. Καὶ γὰρ τῶν ἀποστολικῶν θαυμάτων αὐτόπτης ἐγένετο, καὶ αὐτὸς πολλὰ τοιαῦτα εἰργάσατο. Εἶτα δείκνυσι καὶ τοῦ διδασκάλου τὸ ἀξιόπιστον, μονιμωτέραν ταύτῃ τὴν διδασκαλίαν ποιῶν, ε« Εἰδὼς παρὰ τίνος ἔμαθες.» ᾿Αναμιμνήσκει δὲ αὐτὸν καὶ τῆς ἐν εὐσεβείᾳ τροφῆς.
« Sy de mene en hois emathes kai epistōthēs. » Bebaian phylaxon tēn didaskalian, hēs tēn alētheian tę̄ peirą memathēkas. Touto gar eipen, epistōthēs. Kai gar tōn apostolikōn thaumatōn autoptēs egeneto, kai autos polla toiauta eirgasato. Eita deiknysi kai tou didaskalou to axiopiston, monimōteran tautę̄ tēn didaskalian poiōn, e« Eidōs para tinos emathes.» ᾿Anamimnēskei de auton kai tēs en eusebeią trophēs.
“But as for you, remain in what you have learned and been assured of.” Keep firm the teaching whose truth you have learned by experience; for this is what he meant by “you were assured.” For he was an eyewitness of the apostolic miracles, and he himself worked many such. Then he shows also the trustworthiness of the teacher, making the teaching more steadfast by this: “Knowing from whom you learned it.” And he reminds him also of his upbringing in godliness.
2 Tim 3:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Timothy knew the truth of the teaching by experience, having seen and worked miracles, and could trust his teacher.
- Quotation: 2 Tim 3:14.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and column letter; OCR slips; marginal verse numeral): ιδ΄. ε Σὺ → « Σὺ; Βεδαίαν → Βεβαίαν; δείἄνυσι καὶ τυῦ → δείκνυσι καὶ τοῦ; εὐσεδείᾳ Β τροφῆς → εὐσεβείᾳ τροφῆς.
Cite (SBL): Theodoret, Interp. 2 Tim. 3.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.15PG 82
« Καὶ ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἷδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ. » Καὶ ἐπειδὴ τοσαύκαὶ τὴν ἐξ αὐτῶν βλαστάνουσαν ὠφέλειαν διδάσκει. « Πᾶσα Γραφὴ θεόπνευστος, καὶ ὠφέλιμος. » Τῷ διορισμῷ χρησάμενος ἀπέκρινε τὰ τῆς ἀνθρωπίνης σοφίας συγγράμματα. Θεόπνευστον δὲ Γραφὴν τὴν πνευματικὴν ὠνόμασεν. Ἣ γὰρ τοῦ θείου Πνεύματος χάρις διὰ τῶν προφητῶν καὶ τῶν ἀποστόλων ἐφθέγξατο. Θεὸς τοίνυν τὸ Πνεῦμα τὸ ἅγιον, εἴπερ ἀληθῶς, κατὰ τὸν ᾿Απόστολον, θεόπνευστος τοῦ Πνεύματος ἡ Γραφή. Διδάσκει δὲ καὶ τὰ εἴδη τῆς ὠφελείας. « Πρὸς διδασκαλίαν. » Α γὰρ ἀγνοοῦμεν, ἐκεῖθεν μανθάνομεν.. ε« Πρὸς ἔλεγχον. ν» Ἐλέγχει γὰρ ἡμῶν τὸν παράνομον βίον. ε« Πρὸς ἐπανόρθωσιν. » Παρακαλεῖ γὰρ καὶ τοὺς παρατρᾳπέντας θῖν εἰς τὴν εὐθεῖαν ὁδόν. « Πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ. » Ἐκπαιδεύει γὰρ ἡμᾶς τὰ εἴδη τῆς ἀρετῆς. « Ἵνα ἄρτιος ᾖ ὁ τοῦ Θεοῦ ἄνθρωπος πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος ᾿"..» Ταῦτα δὲ ἅπαντα τὴν τελειότητα πραγματεύεται, καὶ προσοικειοῖ τῷ τῶν ὅλων Θεῷ. Οὕτω δείξας τὴν ἀπὸ τῆς θεοπνεύστου Γραφῆς ὠφέλειαν, ταύτην ἅπασι προσφέρειν παρακελεύεται, καὶ τῇ διαμαρτυρίᾳ δεδίττεται. « Διαμαρτύρομαι οὖν ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ ν᾽ τοῦ μέλλοντος κρῖναι ζῶντας καὶ νεκροὺς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ, καὶ τὴν βασιλείαν αὑτοῦ, κήρυξον τὸν λόγον.» Δεδιὼς μὲν ὁ θεῖος ᾿Απόστολος τὰς εὐθύνας, βαρύνει συνεχῶς τῇ μαρτυρίᾳ τὸν μαθητήν " ἀλλὰ καὶ ἐξ ἀγάπης τοῦτο ποιεῖ, λαμπρὸν αὐτὸν καὶ περίβλεπτον ἀποφῆναι βουλόμενος, καὶ προτρέπων μετὰ παῤῥησίας κηρύττειν. Νεκρῶν δὲ καὶ ζώντων κριτὴν τὸν Κύριον κέκληκεν, ἐπειδὴ καὶ τοὺς νεκροὺς ἀνίστησι, καὶ εἰς τὸ κριτήριον ἄγει, καὶ τοὺς κατὰ τὸν τῆς συντελείας καιρὸν εὑρισκομένους ἐνδύων τὴν ἀφθαρσίαν, ἀπαιτεῖ τὰς εὐθύνας. ε« Πάντες γὰρ, φησὶν, οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. » -- « Ἐπίστηθι εὐκαίρως, ἀκαίρως. » Οὐδὲν ἀκαίρως γιγνόμενον ἐπαινούμενον. Οὐ τοίνυν ἁπλῶς καὶ ὡς ἔτυχεν αὐτὸν κηρύττειν παρεγγυᾷ, ἀλλὰ πάντα καιρὸν ἐπιτήδειον εἰς τοῦτο νομίζειν. Τοῦτο γὰρ καὶ αὐτὸς διετέλει ποιῶν, καὶ ἐν δεσμωτηρίῳ, καὶ ἐν πλοίῳ, καὶ παρακειμένης τραπέζης. Καὶ μαρτυρεῖ τὰ ἐν Φιλίπποις, τὰ ἐν Τρωάδι, τὰ ἐν τῇ θαλάττῃ, « Ἔλεγξον, ἐπιτίμησον, παρακάλεσον ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. » Τοῦτο καὶ οἱ σοφοὶ ποιοῦσι τῶν ἰατρῶν. Τὸ γὰρ κεκρυμμένον πάθος τέμνουσι πρῶτον, καὶ τοῖς αὐστηροτέροις χρῶνται φαρμάκοις, εἶθ᾽ οὕτω τὰ ἤπια ἐπιπάττουσιν. Ἔοικε τοίνυν ὁ μὲν ἔλεγχος τῇ τομῇ " ἡ δὲ ἐπιτίμησις, τοῖς στύφουσι τῶν φαρμάκων ᾿ τοῖς ἢπίοις δὲ ἡ παράκλησις. Ἐπειδὴ δὲ συνέβαινέ τινας τὴν προσφερομένην θεραπείαν μὴ δέχεσθαι, ἀναγκαίως καὶ περὶ τούτων τὴν προσ. « Ἔσται γὰρ καιρὸς, ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας. Ἐπισωρεύσουσιν ἑαυτοῖς διδασκάλους, κνηθόμενοι τὴν ἀκοὴν, καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.» Τὸ, κνηθόμενοι τὴν ἀκοὴν, ἀντὶ τοῦ, Τερπόμενοι, τέθεικεν ᾿ ἐπειδήπερ ἡδονὴν τινὰ τῆς ἀκοῆς ἡ κνῆσις ἐργάζεται. Τοιαῦτα δὲ καὶ τὰ μυθώδη παιδεύματα, τέρψιν, οὐκ ὄνησιν ἔχοντα.
« Kai hoti apo brephous ta hiera grammata hoidas, ta dynamena se sophisai eis sōtērian dia pisteōs tēs en Christǭ Iēsou. » Kai epeidē tosaukai tēn ex autōn blastanousan ōpheleian didaskei. « Pasa Graphē theopneustos, kai ōphelimos. » Tǭ diorismǭ chrēsamenos apekrine ta tēs anthrōpinēs sophias syngrammata. Theopneuston de Graphēn tēn pneumatikēn ōnomasen. Hē gar tou theiou Pneumatos charis dia tōn prophētōn kai tōn apostolōn ephthenxato. Theos toinyn to Pneuma to hagion, eiper alēthōs, kata ton ᾿Apostolon, theopneustos tou Pneumatos hē Graphē. Didaskei de kai ta eidē tēs ōpheleias. « Pros didaskalian. » A gar agnooumen, ekeithen manthanomen.. e« Pros elenchon. n» Elenchei gar hēmōn ton paranomon bion. e« Pros epanorthōsin. » Parakalei gar kai tous paratrąpentas thin eis tēn eutheian hodon. « Pros paideian tēn en dikaiosynę̄. » Ekpaideuei gar hēmas ta eidē tēs aretēs. « Hina artios ę̄ ho tou Theou anthrōpos pros pan ergon agathon exērtismenos ᾿"..» Tauta de hapanta tēn teleiotēta pragmateuetai, kai prosoikeioi tǭ tōn holōn Theǭ. Houtō deixas tēn apo tēs theopneustou Graphēs ōpheleian, tautēn hapasi prospherein parakeleuetai, kai tę̄ diamartyrią dedittetai. « Diamartyromai oun enōpion tou Theou, kai tou Kyriou Iēsou Christou n᾽ tou mellontos krinai zōntas kai nekrous, kata tēn epiphaneian autou, kai tēn basileian hautou, kēryxon ton logon.» Dediōs men ho theios ᾿Apostolos tas euthynas, barynei synechōs tę̄ martyrią ton mathētēn " alla kai ex agapēs touto poiei, lampron auton kai periblepton apophēnai boulomenos, kai protrepōn meta parrhēsias kēryttein. Nekrōn de kai zōntōn kritēn ton Kyrion keklēken, epeidē kai tous nekrous anistēsi, kai eis to kritērion agei, kai tous kata ton tēs synteleias kairon heuriskomenous endyōn tēn aphtharsian, apaitei tas euthynas. e« Pantes gar, phēsin, ou koimēthēsometha, pantes de allagēsometha. » -- « Epistēthi eukairōs, akairōs. » Ouden akairōs gignomenon epainoumenon. Ou toinyn haplōs kai hōs etychen auton kēryttein parengyą, alla panta kairon epitēdeion eis touto nomizein. Touto gar kai autos dietelei poiōn, kai en desmōtēriǭ, kai en ploiǭ, kai parakeimenēs trapezēs. Kai martyrei ta en Philippois, ta en Trōadi, ta en tę̄ thalattę̄, « Elenxon, epitimēson, parakaleson en pasę̄ makrothymią kai didachę̄. » Touto kai hoi sophoi poiousi tōn iatrōn. To gar kekrymmenon pathos temnousi prōton, kai tois austēroterois chrōntai pharmakois, eith᾽ houtō ta ēpia epipattousin. Eoike toinyn ho men elenchos tę̄ tomę̄ " hē de epitimēsis, tois styphousi tōn pharmakōn ᾿ tois ēpiois de hē paraklēsis. Epeidē de synebaine tinas tēn prospheromenēn therapeian mē dechesthai, anankaiōs kai peri toutōn tēn pros. « Estai gar kairos, hote tēs hygiainousēs didaskalias ouk anexontai, alla kata tas idias epithymias. Episōreusousin heautois didaskalous, knēthomenoi tēn akoēn, kai apo men tēs alētheias tēn akoēn apostrepsousin, epi de tous mythous ektrapēsontai.» To, knēthomenoi tēn akoēn, anti tou, Terpomenoi, tetheiken ᾿ epeidēper hēdonēn tina tēs akoēs hē knēsis ergazetai. Toiauta de kai ta mythōdē paideumata, terpsin, ouk onēsin echonta.
“And that from infancy you have known the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” And since so great … he teaches also the benefit that springs from them. “All Scripture is God-breathed and profitable.” By using this qualification he set apart the writings of human wisdom. And he called the spiritual Scripture “God-breathed”; for the grace of the divine Spirit spoke through the prophets and the apostles. The Holy Spirit, then, is God, if indeed, according to the Apostle, the Scripture of the Spirit is God-breathed. And he teaches also the kinds of benefit. “For teaching”: for what we do not know, we learn from there. “For reproof”: for it reproves our lawless life. “For correction”: for it summons those who have turned aside back to the straight road. “For training in righteousness”: for it trains us in the forms of virtue. “That the man of God may be complete, equipped for every good work.” All these things bring about perfection and bring one close to the God of all. Having thus shown the benefit of the God-breathed Scripture, he bids him offer it to all, and makes him afraid by the solemn charge. “I solemnly charge you, therefore, before God and the Lord Jesus Christ, who is to judge the living and the dead, by his appearing and his kingdom: preach the word.” The divine Apostle, fearing the accounting, continually weighs on the disciple with the charge; but he does this also out of love, wishing to make him illustrious and admired, and urging him to preach with boldness. He has called the Lord judge of the dead and the living since he both raises the dead and brings them to the judgment, and, clothing with incorruption those who are found [alive] at the time of the consummation, demands the accounting. “For we shall not all sleep,” he says, “but we shall all be changed.” “Be ready in season, out of season.” Nothing done out of season is praised. So he does not charge him to preach simply and at random, but to consider every time suitable for this. For he himself did this continually, in prison, on board ship, and with the table set beside him; and the events at Philippi, at Troas, and at sea bear witness. “Reprove, rebuke, exhort, with all patience and teaching.” The wise among physicians do this too: they first cut the hidden disease and use the harsher medicines, and only then sprinkle on the soothing ones. Reproof, then, is like the cutting; rebuke, like the astringent medicines; and exhortation, like the soothing ones. And since it happened that some did not accept the treatment offered, he necessarily [foretold] about these too … “For the time will come when they will not endure sound teaching, but according to their own desires they will heap up teachers for themselves, having itching ears; and they will turn their hearing away from the truth and turn aside to myths.” He set down “having itching ears” in place of “taking delight,” since itching produces a certain pleasure in the hearing. And such are the mythical teachings too, which bring delight, not profit.
Textual problem in this passage: see the notes.
2 Tim 3:15–17 (quotation, high confidence) · 2 Tim 4:1–4 (quotation, high confidence) · 1 Cor 15:51 (quotation, high confidence) · Acts 16:25–34 (allusion, medium confidence) · Acts 20:7–11 (allusion, medium confidence) · Acts 27:21–26 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains that Scripture is inspired by the Spirit, who is therefore God, lists its benefits, and expounds Paul's charge to preach at every season with the varied remedies of a physician.
- Ref 3.15 covers 2 Tim 3:15–4:4. Words are lost in the scan after “since so great” and after “about these too” (marked “…”); Latin debris from Migne's column removed. Theodoret infers the Spirit's divinity from 3:16; translated as written. Quotations: 2 Tim 3:15–4:4; 1 Cor 15:51. The examples of preaching in prison, at table, and at sea refer to Acts 16:25–34 (Philippi), 20:7–11 (Troas), and 27:21–26.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slip and footnote number; OCR slips; marginal verse numeral; marginal verse numeral and OCR slips; marginal verse numerals; split word; stray mark; κ read as χ; κ read as χ; OCR slips): ιε΄. ε Καὶ → « Καὶ; διὰ “πίστεως → διὰ πίστεως; ς΄. « Πᾶσα → « Πᾶσα; ἀπέχρινε → ἀπέκρινε; ἀνθρωπίνῆς → ἀνθρωπίνης; πἣν πνευματικὴν → τὴν πνευματικὴν; ᾿Α πόστολον → ᾿Απόστολον; Πνεύμᾶτος → Πνεύματος; ὧφελείας → ὠφελείας; τὴν ἐ) δικαιοσύνῃ → τὴν ἐν δικαιοσύνῃ; Ἐχπαιδεύει → Ἐκπαιδεύει; ξ΄. εἾνα ἄρτιος ἣ → « Ἵνα ἄρτιος ᾖ; προσοιχειοῖ → προσοικειοῖ; Τραφῆς → Γραφῆς; α', 8΄. « Διαμαρτύρομαι → « Διαμαρτύρομαι; περίόλεπτον → περίβλεπτον; Νεχρῶν δὲ καὶ ζώντων κριτὴν τὸν Κύριον χέχλτχεν → Νεκρῶν δὲ καὶ ζώντων κριτὴν τὸν Κύριον κέκληκεν; καὶ νοὶ ΡγοΠοΐδηιϊ ᾽ν ρα} 8, Θγγδπίθβ δἱ ἰῃ δγγογδη πιϊ 6 ῃ.πη, ἢν} {8 τᾶδἰϊ. {{{{Π Γᾶ ς Βα πη ἀϊεἰ τία ἃ εἰ εκ ἢ" δἰ -ἰ Νὸη τὰν απὶ. Ηος οπΐ οἱ ἴῃ οᾶγοῦΓγα, εἰ πη πανὶ, οἱ εἰ ποι} δά πὶτη. ἢ 65 ὁπ 6 5. 81- Δα] οἰ αι! Ομ δι) Υεμβ. ὅ. « Τὶ, γοιὸ νἱ βία ἰπ οηηΐθυ8. ν ΥἹεἰλη - (δ οὶ 6 8 Δ η 8, [515 ἃς. γεγο → καὶ ; χοστὰ τὸν → κατὰ τὸν; ἐπιτίμητον → ἐπιτίμησον; Φιλίκποῖς → Φιλίπποις; τὸ ἥπια → τὰ ἤπια; ποἷς στίφουσ: → τοῖς στύφουσι; Ἐπειδὴ ἃ συνέθαινέ → Ἐπειδὴ δὲ συνέβαινέ; Ὑ΄, δ΄, « Ἔσται → « Ἔσται; χνηθόμενοι → κνηθόμενοι; ἐντρατήσονται 34. → ἐκτραπήσονται.; κγηθόμενοι → κνηθόμενοι; χνῆσις → κνῆσις; μυθώδη ( παιδεύματα → μυθώδη παιδεύματα.
Topics: Scripture and canon, Trinity, Eschatology
Cite (SBL): Theodoret, Interp. 2 Tim. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-timotheum/3-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.