Interpretation of Colossians 4.2–4.18
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.2PG 82
β΄. « Τῇ προσευχῇ προσκαρτερεῖτε 35 γρηγοροῦντες ἐν αὑτῇ ἐν εὐχαριστίᾳ. » Δεῖ γὰρ ὑπὲρ τῶν δεδομένον εὐχσριστεῖν πρότερον, καὶ τηνικαῦτα τὴν ἱκε-
b΄. « Tę̄ proseuchę̄ proskartereite 35 grēgorountes en hautę̄ en eucharistią. » Dei gar hyper tōn dedomenon euchsristein proteron, kai tēnikauta tēn hike-
“Continue steadfastly in prayer, watching in it with thanksgiving.” For we must first give thanks for what has been given, and then [offer] supplication …
Textual problem in this passage: see the notes.
Col 4:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that thanksgiving for gifts received should come before petition.
- Lemma Col 4:2. The rest of the comment is lost in the scan.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἱχε → ἱκε.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Col. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.3PG 82
Ὑ΄. « Προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὺς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῖσα! τὸ μυστῆριον τοῦ Χριστοῦ. » Τὴν συνήθη μὲν ταπεινοφουσύντν ἔδειξε" διδάσκει δὲ καὶ ἡμᾶς, μὴ ἑαυτοῖς θαῤῥεῖν, ἀλλὰ τὴν παρ᾽ ἀλλήλων ἐπικουρίαν ξητεῖν. « Δι᾽ ὃ καὶ δέδεμαι, (δ'.) ἵνα φανερώσω αὐτὸ, ὡς δεῖ με λαλῆσαι. ν» "Ἔδειξε τῶν δεσμῶν τὴν αἰτίαν. Ταῦτα γὰρ. φησὶ, ποιεῖ τὸ κήρυγμα φανερώτερον. Οὕτω καὶ ἐν τῇ πρὸς Φιλιππησίους ἔφη « Ὥστε τοὺς δεσμούς μου φανεροὺς γενέσθαι ἐν ὅλῳ τῷ πρχιτωρίῳ, καὶ τοῖς λοιποῖς πᾶσιν. »
Hy΄. « Proseuchomenoi hama kai peri hēmōn, hina ho Theus anoixę̄ hēmin thyran tou logou, lalisa! to mystērion tou Christou. » Tēn synēthē men tapeinophousyntn edeixe" didaskei de kai hēmas, mē heautois tharrhein, alla tēn par᾽ allēlōn epikourian xētein. « Di᾽ ho kai dedemai, (d'.) hina phanerōsō auto, hōs dei me lalēsai. n» "Edeixe tōn desmōn tēn aitian. Tauta gar. phēsi, poiei to kērygma phanerōteron. Houtō kai en tę̄ pros Philippēsious ephē « Hōste tous desmous mou phanerous genesthai en holǭ tǭ prchitōriǭ, kai tois loipois pasin. »
“Praying at the same time for us also, that God may open to us a door for the word, to speak the mystery of Christ.” He showed his usual humility; and he teaches us too not to trust in ourselves but to seek help from one another. “For which I am also in bonds, that I may make it manifest, as I ought to speak.” He showed the cause of his bonds. For these, he says, make the preaching more manifest. So too in the letter to the Philippians he said: “So that my bonds became manifest in the whole praetorium, and to all the rest.”
Col 4:3–4 (quotation, high confidence) · Phil 1:13 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes Paul's humility in asking for prayer and explains that his bonds make the preaching more manifest.
- The ref holds the lemmas Col 4:3 and 4:4. Quotation: Phil 1:13. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed from inside the lemma.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and footnotes, read as Greek letters, inside the lemma; Latin of Migne's parallel column, read as Greek letters, inside the word μυστήριον): ᾿ Δα Ποῖ. γε. 18. ει Μιηΐεγεδ δ Ὁ} }85 υὲ οἷο πηυϊοτεα νἱ γῖβ ἐμ ρ᾽ ἢ Δ υ. [π 80εκ. 19. ε αἴ 56 ἴῃ αὶ ᾿Δ ησδτη ἴδ δέ. αἰ ν δὔὶ- “υπ ἦκ εἰμ 6 5168. θ οι}. ἡ Οὐ ρὰγ “66: ὀπὶ τα! φηϊλαῖο Πρ ονῖ. πη χὶϊ : αι εἰο. ν δοννΐ αἰ Πογόπι απ εἰ ἀομι ἐπὶ πη πὶ ἐπὶ δἱ θυ θη), λιν [ὰ τοὶ ἰὼ 6 [ἢ αὐ! Μ πὰ ἰξετε Β. 32 ἐν Κυρίῳ [ξξ εἰαϊ μοϑὲβ. οὐἰίαπι βου ον ζΘΘ8 ὦ Ιοιυεινάϊην Α → ; μὺμιν οἰδγίιη. ΟΠ γί ϑι}. » Ὁ ομ αι Βο ἴϑμν πα ἱ ἐπι δ}.» 1} 65., 41 ἱπιροτγίβοιο, οἱ δ ἰοῦ δὲ οἱ οσοπβοϊοίυγ σοι α εἴη μη. δου πο Ἷ 1858. Μ|5ιἢ, υἱ νογί δἰ πα οὶ, ΡΠ δηοη : δοὶ αἱ αυὶ Το ΐοο : → μυ.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Col. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.5PG 82
ε΄. « Ἐν σοφίᾳ περυπατεῖτε πρὸς τοὺς ἔξω.» Τουτἐπτι, τοὺς μηδέπω πεπιστευκότα;. Μηδεμίαν, φησὶν, αὐτοῖς πρόφατιν δίδοτε βλάβης" πάντα ὑπὲο τς αὖτῶν μηχανᾶσθε σωτηρίας. ε Τὸν καιρὸν ἐξαγοραζόμενοι. » Οὐκ ὄστιν ὑμέτερο; ὁ παρὼν αἰών᾽ χρήσασθε ποίνυν αὐτῷ εἰς δέον, καὶ οἰκεῖον ποιήσασθε, διὰ τῶν ἀγαθῶν αὑτὸν ὠνούμενοι πράξεων,
e΄. « En sophią perypateite pros tous exō.» Toutepti, tous mēdepō pepisteukota?. Mēdemian, phēsin, autois prophatin didote blabēs" panta hypeo ts autōn mēchanasthe sōtērias. e Ton kairon exagorazomenoi. » Ouk ostin hymetero? ho parōn aiōn᾽ chrēsasthe poinyn autǭ eis deon, kai oikeion poiēsasthe, dia tōn agathōn hauton ōnoumenoi praxeōn,
“Walk in wisdom toward those outside.” That is, those who have not yet believed. Give them, he says, no occasion of harm; contrive everything for their salvation. “Redeeming the time.” The present age is not yours; use it, then, as you ought, and make it your own, buying it with good deeds.
Col 4:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges wise conduct toward unbelievers and the buying back of the present time with good deeds.
- Lemma Col 4:5. In the scan text this ref also held a duplicate copy of the following pages (Col 4:6–17, staged again as refs 4.6–4.14) and a second copy of Col 4:3–5; the duplicate was removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); duplicate text: the scan repeats the pages staged as refs 4.6–4.14 (with Migne's Latin column), then repeats Col 4:3–5): ς΄. « Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ἄλατι ἐρτυμένος. ν Τῇ πνευματικῇ συνέσει χοσμεῖσθε. καὶ ὁ Κύριος τοῖς ἀποστόλοις ἅλας ἔχειν προσέταξε, καὶ ἅλας αὐτοὺς προσηγόρευσε. Διδάσκει δὲ καὶ τούποὺ τὸν τρόπον. « Εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. » λλλως γὰρ τῷ ἀπίστῳ, καὶ ἄλλως τῷ πιστῷ, καὶ ἄλλως τῷ τελείῳ, καὶ ἄλλως τῷ ἀκελεῖ, καὶ ἑτέρως τῷ ἀσθενεῖ, καὶ ἄλλως τῷ ὑγιαίνοντι προσφέρειν τὴν διδασκαλίαν προσήκει. ζ'-Ο΄ς, « Τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν Τυχιχὺς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, χα. σύνδουλος ἐν Κυρίῳ 5 - ὃν ἔπεμψα πρὸς ὑμᾶ: εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρ καλέσῃ τὰς καρδίας ὑμῶν, σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστίν ἐξ ὑμῶν" πάντα ὑμῖν γνωριοῦσι " τὰ ὧδε. » Ὁ Ὀνήσιμος τοῦ Φιλῆμόνος ἦν οἰκέτης, Τοῦτον ἐν τῷ δεσμωτηρίῳ κατ’ ηχήσας ὁ θεῖος ᾿Απόστολος, ἔπεμψε τῷ δεσπότῃ " ἐπειδὴ ᾽8 γράφων εἶπεν, ὡς ἐδουλήθη μὲν αὐτὸν ατασχεῖν, παρὰ δὲ τὴν ἐκείνου γνώμην τοῦτο οὐκ ἠθέλησε πρᾶξαι. ᾿Απέστειλεν, ὡς 3" εἰκὸς, ὁ Φιλίμῶν " ἀλλὰ τοῦτον σὺν τῷ Τυχιχῷ πάλιν ἔπεμψεν ὁ θεῖος ᾿Απόστολο;, ὡς ὑπουργὸν λοιπὸν γενόμενον τοῦ κηρύγματος. Ἔστι δὲ αὐτοῦ καὶ ἐνταῦθα τὴν σοφίαν καταμαθεῖν. Τὸ μὲν γὰρ μηνῦσαι τὰ κατ᾽ αὐτὸν, κοινὸν πεποίηκεν ἀμφοτέρων ". Πάντα γὰρ ὑμῖν, φησὶ, γγωριοῦσι" τὰ ὧδε. Τὸ δὲ παρακα- [οιν υσὰ υΐ διτ θυ, 68 ταίοηα πὸ ΠοΟΏΟγΆπ5, οἱ ΠΟ πὴ ε ῬΒΠρρ. α,. 15. ὁ Μᾶτγο. ιχ, δῦ. «δία. ν, 15 φησὶ, τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν». Ἐπειδὴ γὰρ ἔδεισαν τὸν Ὀνήσιμον δοῦλον, καὶ εἰκὸς ἣν δυσχερᾶναι, ὅτι ὁ χθὲς καὶ πρώην δουλεύων, ἐχανὸς ἐξαπίνης γέγονεν Ἐκκλησίαν ὅλην παρακαλέσαι τε καὶ διδάξαι, μόνον ἔφη τὸν Τυχιχὸν εἰς τοῦτο πεπομφέναι. Τὸ δέ γε μηνῦσαι τὰ κατ' αὑτὸν ἀμφοτέροις συνήρμοσε, καὶ τοῦτον ταὐτῇ τὸ Χριστῷ οί ἰμίρα δα Ρμίΐοην. 46. “7 γνωρίσουσι παθεὶ 1. ο. Ερίβι. αὐ ΡΙΝ οι, ν᾽ ἐπεὶ δέ Β, "᾽ αὐτὸν ὥς, πὶ πο δι Β.. " γνωρίσουσι Β., τό; μου. ν Θετσαλονιχεὺς ἦν, ὡς ὁ μακάριος διδάσκει Αὐυχᾶς" συναπῆλθε δὲ αὐτῷ εἰς τὴν Ἰουδαίαν. Ἑκεῖθεν συνεξεδήμησεν εἰς τὴν ᾽Ρώμην. Συναιχμάλωτον δὲ αὐτὸν κέκληκεν, ὡς κοινωνὸν τῶν παθημάτων γενόμενον. « Καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάδα, περὶ ᾿ οὗ ἐλάδετε ἐντολάς" ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν. ν Καὶ τοῦτο δηλοῖ, ὡς τεθεαμένος αὑτοὺς ἔγραψε τὴν ἐπιστολήν. Μετὰ γὰρ τὴν γεγενημένην αὐτῷ τε καὶ τῷ μακαρίῳ Βαρνέσᾳ περὶ τοῦ Μάρκου φιλονεικίαν, τῇ Φρυγίᾳ καὶ τῇ Γαλατίᾳ τὴν διδασκαλίαν προσῆνεγκεν. Εἰχὸ; οὖν ὅτι τότε τὰς περὶ αὖ- «ὧν δέδωκεν ἐντολάς. Τοῦτον χελεύε: παραγενόμενον τιμῆς. ια΄, « Καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστός, οἱ ὄντες ἐχπεριτομῆς, Οὗτοι αόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θετοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. » Μέγιστον ἐγκώμιον τὸ τῷ ᾿Αποστόλῳ γενέσθαι θυμηδίας πρόξενον, ᾿; 3. εἰΑσπάζεται ὑμᾶς Ἐπαφρᾶς, ὁ ἐξ ὑμῶν δοὺτς Χριστοῦ, ν Πολίτης αὐτῶν ἣν ὁ Ἑπαφρᾶς, ὡς καὶ ἤδη προειρίχαμεν. ε Πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προτευχαῖς, ἵνα στῆτε τέλειοι καὶ πε-" πληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ. ν 'Αναγ-᾿ καίως αὐτοῦ τὴν περὶ αὐτοὺς ἔδειξεν εὔνοιαν, ἵνα προθυμότερον αὑτοῦ τῇ διδασκαλίᾳ προσέχωσι., τ. ε Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ τῶν ἐν Ἵεραπόλει.» Πελάζουσιν ἀλλήλαις αὐταὶ αἱ πόλεις: πᾶσαι δὲ τῆ; Φρυγίας εἰσίν. ιδ΄, « ᾿Ααπάξεται ὑμᾶς Λουκᾶς ἱατρὸς ὁ ἀγαπητὸς, ᾿ χὰ Δημᾶς, » Οὗτος καὶ τὸ θεῖον συνέγραψεν γέμον, καὶ τὴν ἱστορίαν τῶν Πράξεων. Καὶ ἐντεῦθεν δῆλον, ὡς ἐσχάτη πασῶν Ἑπιστολῶν ἡ δευτέρα πρὺς Τιμόθεον ἐγράφη. Ἔχεϊζ γὰρ περὶ τοῦ Δημᾶ λέγει" ι Δημᾶς με ἐγκατέλιπεν ἀγαπέσας τὸν νῦν αἰῶνα. » δ θς ε ᾿Ασπάσασθε τοὺ; ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν “ Κκαὶ τὴν κατ᾽ οἶκον αὐτοῦ Ἐκκλησίαν. » Οὗτος, ὡς ἔτιχε, τῶν ἐν Λαοδικείᾳ πιστῶν ἐτύγχανεν ὧν, ἧς; καὶ τὴν οἰκέαν Ἐκκλησίαν ἀπέφηνεν, εὐσεδείᾳ 'τ, ε Καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολὴ, τοιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε. » Τινὲς ὑπίλαδον καὶ πρὸς Λαοδικέας αὐτὸν γεγραφέναι" αὖτα τοίνυν καὶ προσφέρουσι πεπλασμένην λήν. Ὁ δὲ θεῖος ᾿Απόστολο; οὐκ ἔφη, Καὶ τὴν πρὸς λαρδιχέας, ἀλλὰ, καὶ τὴν ἐκ Λαοδικείας. 'Ἔκεῖνα: τὰρ πρὸ; αὐτὸν περί τινων ἔγραψαν. Εἰκὸς δὲ αὐτοὺς ἢ τὰ ἕν Κολοσσαῖς γενόμενα αἰτιάσασθαι, ἢ τὰ αὐτὰ Τούτοις γενοσηχένα!. Διὸ καὶ ταύτην εἶπε τὴν ἐπισῶν κἀκείνοις ἀναγνωσθῆναι. ψφν ε Καὶ εἴπατε "» ᾿Αρχίππῳ' Βλέπετε " τὴν δι.τάλας χα, 4. 8 Ὲ Τίμιοιῃ. Ιν, 9.- ᾿ν. ὑ, ε ᾿λσπάζεται ὑμᾶς ᾿Αρίσταρχγος ὁ συναιχμάλω- Α ἴ. δὰ- «Ελ Μάγους οὐ, ἀμ ἀς νον βἰ μι} 16, ἢ 14556. τὶ ον νοϊυηίωι (εἰ. » Νορδδϑαγίο βία ϊί 605 ἢ ἰὰ - Ξὰ 1815, οἱ οιμηΐη Ερ 5ιοίάγαιῃ εἴην δορί ρία οδὶ 4ι85 δϑὶ δι! αἰ Π θη 5 ᾿νο 6 βοδουΐιηῖ δ.» θα, οἵ ν υὶ Εἰς δά Εἰὶ Υὸεἰσ τ 35 βλέπε ἀμοϑί ἃ ἢ, 8.) ες οἱ οἱ πιληϊ[οϑίθων {Πα ἀ, ἴλὰ αἱ οὐαὶ αἰεὶ! αὐ ἴῃ οὐ ργῳίογίο, εἰ ἰῃ οἰδίογὶ5 Ομ ἶθυ5 “. » νοδηΐπὶ ἐμ ἢ. |ο}}, ἰοῦ (611, αἱ ποίᾳ οἱ δ }}5 Γἀπιν}}1|8 γα Ρἢ ἢ ἐπηοη 5. ΠΣ ἴῃ μι ἰδὶ!, μὲ αυὶ [ον οὶ βου αἷἱ Τγομίευπν δὰ δἱε ῬΠΠρρ. αι, 15. ὁ Μάᾶγς. ιχ, δῦ. ἊἋ Μαιι. ν, 15 Α Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λχλὶ7α! τὸ αὺστῆριον τοῦ Χριστοῦ.» Τὴν συνήθη μὲν ταπεινοφουσύντν ἔδειξε" διδάσκει δὲ καὶ ἡμᾶς, μὴ ἑαυτοῖς θαῤῥεῖν, ἀλλὰ τὴν παρ᾽ ἀλλήλων ἐπικουρίαν ξητεῖν. « Δι' ὃ καὶ δέδεμαι, (δ'.) ἵνα φανερώσω αὑτὸ, ὡς δεῖ μὲ λαλῆσαι. ν “Ἕδειξε τῶν δεσμῶν τὴν αἰτίαν. Ταῦτα γὰρ, φησὶ, ποιεῖ τὸ κήρυγμα φανερώτερον. Οὕτω καὶ ἐν τῇ πρὸς Φιλιππησίους ἔφη ε Ὥστι τοὺς δεσμούς μου φανεροὺς γενέσθαι ἐν ὅλῳ τῷ πρχιτωρίῳ, καὶ τοῖς λοιποῖς πᾶσιν. » ε΄. « Ἐν σοφίᾳ περυπατεῖτε πρὸς τοὺς ἔξω.» Τοντἐπτι, τοὺς μηδέπον πεπιστευκότα;. Μηδεμίαν, φησὶν, αὐτοῖς πρόφατιν δίδοτε βλάδης" πάντα ὑπὲρ τῦςς αὖτῶν μηχανᾶσθε σωτηρίας. « Τὸν καιρὸν ἐξαγοραζέύμένοι. » Οὐκ ἔστιν ὑμέτερο; ὁ παρὼν αἰών" χρέσατθι τοίνυν αὑτῷ εἰς δέον, καὶ οἰκεῖον ποιήσασθς, διὰ τὴν ἀγαθῶν αὐτὸν ὠνούμενοι πράξεων. → ; βλάδης" πάντα ὑπὲο → βλάβης" πάντα ὑπὲο.
Cite (SBL): Theodoret, Interp. Col. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-colossenses-4-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.6PG 82
ς΄. «Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ἄλαοτι ἐρτυμένος. » Τῇ πνευματικῇ συνέσει κοσμεῖσθε. Οὕτω καὶ ὁ Κύριος τοῖς ἀποστόλοις ἅλας ἔχειν προτέταξι, καὶ ἅλας αὑτοὺς προσηγόρευσε. Διδάσκει δὲ καὶ τούτου τὸν τρόπον. « Εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. » Δλλως γὰρ τῷ ἀπίστῳ, καὶ ἄλλως. τῷ πιστῷ, καὶ ἄλλως τῷ τελείῳ, καὶ ἄλλως τῷ ἀκελεῖ, καὶ ἑτέρως τῷ ἀσθενεῖ, καὶ ἄλλως τῷ ὑγιαίνοντι προσφέρειν τὴν διδασκαλίαν προσήκει.
s΄. «Ho logos hymōn pantote en chariti alaoti ertymenos. » Tę̄ pneumatikę̄ synesei kosmeisthe. Houtō kai ho Kyrios tois apostolois halas echein protetaxi, kai halas hautous prosēgoreuse. Didaskei de kai toutou ton tropon. « Eidenai pōs dei hymas heni hekastǭ apokrinesthai. » Dllōs gar tǭ apistǭ, kai allōs. tǭ pistǭ, kai allōs tǭ teleiǭ, kai allōs tǭ akelei, kai heterōs tǭ asthenei, kai allōs tǭ hygiainonti prospherein tēn didaskalian prosēkei.
“Let your speech always be with grace, seasoned with salt.” Be adorned with spiritual understanding. So too the Lord commanded the apostles to have salt, and called them salt. He teaches also the manner of this: “To know how you ought to answer each one.” For teaching must be offered one way to the unbeliever and another to the believer, one way to the perfect and another to the imperfect, one way to the weak and another to the healthy.
Col 4:6 (quotation, high confidence) · Mark 9:50 (allusion, high confidence) · Matt 5:13 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains speech seasoned with salt as spiritual understanding that fits its teaching to each hearer.
- The ref holds the lemmas Col 4:6a and 4:6b. Allusions: Mark 9:50; Matt 5:13.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): χοσμεῖσθε → κοσμεῖσθε.
Cite (SBL): Theodoret, Interp. Col. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.7PG 82
ζ΄ -θ΄, ε Τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Κυρίῳ 5. ὃν ἔπεμψα πρὸς ὑμᾶ; εἰς ς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρτκαλέσῃ τὰς καρδίας ὑμῶν, σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν " πάντα ὑμῖν γνωριοῦσι ᾽ τὰ ὧδε. » Ὁ Ὀνήσιμος τοῦ Φιλὴμόνος ἦν οἰκέτης, Τοῦτον ἐν τῷ δεσμωτηρίῳ κατηχήσας ὁ θεῖος ᾿Απόστολος, ἔπεμψε τῷ δεσπότῃ· ἐπειδὴ ᾽5 γράφων εἶπεν, ὡς ἐβουλήθη μὲν αὐτὸν. κατασχεῖν, παρὰ δὲ τὴν ἐκείνου γνώμην τοῦτο οὐκ ἠθέλησε πρᾶξαι. ᾿Απέστειλεν, ὡς 3 εἰκὸς, ὁ Φιλήμων " ἀλλὰ τοῦτον σὺν τῷ Τυχιχῷ πάλιν ἔπεμψεν ὁ θεῖος ᾿Απόστολο;, ὡς ὑπουργὸν λοιπὸν γενόμενον τοῦ κηρύγματος. Ἔστι δὲ αὐτοῦ καὶ ἐνταῦθα τὶν σοφίαν καταμαθεῖν, Τὸ μὲν γὰρ μηνῦσαι τὰ κατ᾽ αὐτὸν, κοινὸν πεποίηκεν ἀμφοτέρων ". Πάντα γὰρ ὑμῖν, φησὶ, γγνωριοῦσι" τὰ ὧδε. Τὲ δὲ παρακαλέσαι μόνῳ ἀπένειμεν τῷ Τυχιχῷ ᾿ Ἵνα γνῷ Ὑλρ. φησὶ, τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. Ἐπειδὴ γὰρ ἔδεισαν τὸν Ὁνήσιμον δοῦλον, καὶ εἰκὸς ἣν δυσχερᾶναι, ὅτι ὁ χθὲς καὶ πρώην δου" λεύων, ἐχανὸς ἐξαπίνης γέγονεν Ἐκκλησίαν ὅλην παρακαλέσαι τε καὶ διδάξαι, μόνον ἔφη τὸν Τυχικὸν εἰς τοῦτο πεπομφέναι. Τὸ δέ γε μηνῦσαι τὰ κατ' αὐτὸν ἀμφοτέροις συνήρμοσε, καὶ τοῦτον ταῦτῇ “ἐμῶν, καὶ ἐκείνους οὐ πλέττων. ε ᾿Ασπάζεται ὑμᾶς ᾿Αρίσταρχος ὁ συναιχμάλωπόξ μου. ν Θεπσαλονιχεὺς ἦν, ὡς ὁ μακάριος διδάσκει “Αλυχᾶς' συναπῆλθε δὲ αὐτῷ εἰς τὴν Ἰουδαίαν. Ἐκεῖθεν συνεξεδήμησεν εἰς τὴν Ῥώμην. Συναιχμάλωτον δὲ αὐτὸν κέκληκεν, ὡς κοινωνὸν τῶν παθημάτων γενόμενον. « Καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολάς" ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν. » Καὶ τοῦτο δελοῖ, ὡς τεθεαμένος αὐτοὺς ἔγραψε τὴν ἐπιστολήν. Μετὰ γὰρ τὴν γεγενημένην αὐτῷ τε καὶ τῷ μακαρίῳ Βαρνέσᾳ περὶ τοῦ Μάρκου φιλονεικίαν, τῇ Φρυγίᾳ καὶ τῇ Γαλατίᾳ τὴν διδασκαλίαν προσήνεγκεν. Εἰκὸ; οὖν ὅτι τότε τὰς περὶ αὖτῶν δέδωκεν ἐντολάς, Τοῦτον κελεύει παραγενόμενον
z΄ -th΄, e Ta kat᾽ eme panta gnōrisei hymin Tychikos, ho agapētos adelphos, kai pistos diakonos, kai syndoulos en Kyriǭ 5. hon epempsa pros hyma? eis s auto touto, hina gnōte ta peri hēmōn, kai partkalesę̄ tas kardias hymōn, syn Onēsimǭ tǭ pistǭ kai agapētǭ adelphǭ, hos estin ex hymōn " panta hymin gnōriousi ᾽ ta hōde. » Ho Onēsimos tou Philēmonos ēn oiketēs, Touton en tǭ desmōtēriǭ katēchēsas ho theios ᾿Apostolos, epempse tǭ despotę̄; epeidē ᾽5 graphōn eipen, hōs eboulēthē men auton. kataschein, para de tēn ekeinou gnōmēn touto ouk ēthelēse praxai. ᾿Apesteilen, hōs 3 eikos, ho Philēmōn " alla touton syn tǭ Tychichǭ palin epempsen ho theios ᾿Apostolo?, hōs hypourgon loipon genomenon tou kērygmatos. Esti de autou kai entautha tin sophian katamathein, To men gar mēnysai ta kat᾽ auton, koinon pepoiēken amphoterōn ". Panta gar hymin, phēsi, ngnōriousi" ta hōde. Te de parakalesai monǭ apeneimen tǭ Tychichǭ ᾿ Hina gnǭ Hylr. phēsi, ta peri hēmōn, kai parakalesę̄ tas kardias hymōn. Epeidē gar edeisan ton Honēsimon doulon, kai eikos hēn dyscheranai, hoti ho chthes kai prōēn dou" leuōn, echanos exapinēs gegonen Ekklēsian holēn parakalesai te kai didaxai, monon ephē ton Tychikon eis touto pepomphenai. To de ge mēnysai ta kat' auton amphoterois synērmose, kai touton tautę̄ “emōn, kai ekeinous ou plettōn. e ᾿Aspazetai hymas ᾿Aristarchos ho synaichmalōpox mou. n Thepsalonicheus ēn, hōs ho makarios didaskei “Alychas' synapēlthe de autǭ eis tēn Ioudaian. Ekeithen synexedēmēsen eis tēn Rhōmēn. Synaichmalōton de auton keklēken, hōs koinōnon tōn pathēmatōn genomenon. « Kai Markos ho anepsios Barnaba, peri hou elabete entolas" ean elthę̄ pros hymas, dexasthe auton. » Kai touto deloi, hōs tetheamenos autous egrapse tēn epistolēn. Meta gar tēn gegenēmenēn autǭ te kai tǭ makariǭ Barnesą peri tou Markou philoneikian, tę̄ Phrygią kai tę̄ Galatią tēn didaskalian prosēnenken. Eiko? oun hoti tote tas peri autōn dedōken entolas, Touton keleuei paragenomenon
“Tychicus, the beloved brother and faithful minister and fellow servant in the Lord, will make known to you all my affairs; I have sent him to you for this very purpose, that you may know our affairs and that he may comfort your hearts, with Onesimus, the faithful and beloved brother, who is one of you; they will make known to you everything here.” Onesimus was Philemon’s household slave. Having instructed him in the prison, the divine Apostle sent him to his master; for when writing he said that he had wished to keep him, but did not want to do this against his master’s will. Philemon, as is likely, sent him back; and the divine Apostle sent him again with Tychicus, as one who had now become an assistant in the preaching. Here too one may observe his wisdom. For the reporting of his affairs he made common to both: “They will make known to you,” he says, “everything here.” But the comforting he assigned to Tychicus alone: “That he may know,” he says, “our affairs and comfort your hearts.” For since they had known Onesimus as a slave, and they were likely to be vexed that one who was a slave yesterday and the day before had suddenly become able to comfort and teach a whole church, he said that he had sent Tychicus alone for this. But the reporting of his affairs he assigned to both, honoring the one in this way and not wounding the others.
“Aristarchus my fellow prisoner greets you.” He was a Thessalonian, as the blessed Luke teaches; and he went with him to Judea, and from there traveled with him to Rome. He called him fellow prisoner as one who had become a sharer in his sufferings. “And Mark the cousin of Barnabas, concerning whom you received instructions: if he comes to you, receive him.” This too shows that he wrote the letter having seen them. For after the quarrel that arose between him and the blessed Barnabas about Mark, he brought the teaching to Phrygia and Galatia. It is likely, then, that he gave the instructions about them at that time. He bids them [honor] him when he arrives …
Col 4:7–10 (quotation, high confidence) · Phlm 1:13–14 (allusion, high confidence) · Acts 20:4 (allusion, medium confidence) · Acts 27:2 (allusion, high confidence) · Acts 15:37–39 (allusion, high confidence) · Acts 16:6 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains why Paul sends Tychicus and the former slave Onesimus, and why Aristarchus and Mark are commended.
- The ref holds the lemmas Col 4:7–9, 4:10a, and 4:10b. Words lost at a page break in this copy (“having instructed him … sent him to his master”) were restored from the duplicate copy of the same page in the scan (see ref 4.5). The last words are lost. Allusions: Phlm 13–14; Acts 20:4; 27:2; 15:37–39; 16:6. Apparatus notes and Latin of Migne’s parallel column, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus notes and Latin of Migne's parallel column, read as Greek letters; marginal letter inside a word; words lost at a page break, restored from the duplicate copy of the same page in the scan (ref 4.5)): κατ' ἐπειδὴ → κατηχήσας ὁ θεῖος ᾿Απόστολος, ἔπεμψε τῷ δεσπότῃ· ἐπειδὴ; παρακα. Ὁ λέσαι → παρακαλέσαι; δ: Χριστῷ οδι Ἰηἴγα αἱ ΡΠ οι. 11, “7 γνωρίσουσι παθοῖ 1. ς. Ερίδις δὰ ΡΙΝΐο, ᾽ν ἐπεὶ δὲ Βι "᾽ αὐτιν ὡς, Ἀν, τι δὶ Β. “ γνωρίσουσι Β., τς → ; Τυχιχὸς → Τυχικὸς; ἐδουλήθη → ἐβουλήθη; ἐχείνου → ἐκείνου; Τυχιχὸν → Τυχικὸν; Βαρνάδα → Βαρνάβα; ἐλάδετε → ἐλάβετε; Εἰχὸ → Εἰκὸ.
Cite (SBL): Theodoret, Interp. Col. 4.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.11PG 82
ια΄. ε Καὶ Ἰησηῦς ὁ λεγόμενος ᾿Ἰοῦστός, οἱ ὄντες ἐκ περιτομῆς, Οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θ:οῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. ν» Μέγιστον ἐγκώμιον τὸ τῷ ᾿Αποστόλῳ γενέσθαι θυμηδίας πρόξενον. ὃ
ia΄. e Kai Iēsēus ho legomenos ᾿Ioustos, hoi ontes ek peritomēs, Houtoi monoi synergoi eis tēn basileian tou Th:ou, hoitines egenēthēsan moi parēgoria. n» Megiston enkōmion to tǭ ᾿Apostolǭ genesthai thymēdias proxenon. ho
“And Jesus who is called Justus. These, of the circumcision, are my only fellow workers for the kingdom of God; they have been a comfort to me.” It is the greatest praise to have been the cause of delight to the Apostle.
Col 4:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes the high praise of those who comforted Paul.
- Quotation: Col 4:11.
Notes on the original text
- Digital text corrected (line-break and OCR slip): Μέ- Ὑγιστον → Μέγιστον.
Cite (SBL): Theodoret, Interp. Col. 4.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.12PG 82
ιβ΄. «᾿Ασπάζεται ὑμᾶς Ἐπαφρᾶς, ὁ ἐξ ὑμῶν διῦλος Χριστοῦ, » Πολίτης αὐτῶν ἦν ὁ Ἑπαφρᾶς, ὡς καὶ Ἄδη προειρέχαμεν. ε Πάντοτε ἀγωνιξόμενος ὑπὲρ ὑμῶν ἐν ταῖς προτευχαῖς, ἵνα στῆτε τέλειοι καὶ πε- πληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ, ν ᾽Αναγ-" καΐως αὐτοῦ τὴν περὶ αὐτοὺς ἔδειξεν εὔνοιαν, ἵνα προθυμότερον αὑτοῦ τῇ διδασκαλίᾳ προσέχωσι. ΕὙΥ. « Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαροδιχείᾳ, καὶ τῶν ἐν Ἵεραπόλει. » Πελάξζουσιν ἀλλήλαις αὐταὶ αἱ πόλεις- πᾶσα: δὲ τῆ; Φρυγίας εἰσίν.
ib΄. «᾿Aspazetai hymas Epaphras, ho ex hymōn diylos Christou, » Politēs autōn ēn ho Hepaphras, hōs kai Adē proeirechamen. e Pantote agōnixomenos hyper hymōn en tais proteuchais, hina stēte teleioi kai pe- plērōmenoi en panti thelēmati tou Theou, n ᾽Anag-" kaïōs autou tēn peri autous edeixen eunoian, hina prothymoteron hautou tę̄ didaskalią prosechōsi. HeUY. « Martyrō gar autǭ, hoti echei zēlon polyn hyper hymōn, kai tōn en Larodicheią, kai tōn en Hierapolei. » Pelaxzousin allēlais autai hai poleis- pasa: de tē? Phrygias eisin.
“Epaphras, who is one of you, a servant of Christ, greets you.” Epaphras was their fellow citizen, as we have already said. “Always striving for you in his prayers, that you may stand perfect and complete in all the will of God.” He necessarily showed Epaphras’s goodwill toward them, so that they might attend to his teaching more eagerly. “For I bear him witness that he has much zeal for you and for those in Laodicea and those in Hierapolis.” These cities are near one another, and all are in Phrygia.
Col 4:12–13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's commendation of Epaphras's prayers and zeal for the churches of Phrygia.
- The ref holds the lemmas Col 4:12a, 4:12b, and 4:13. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and a footnote, read as Greek letters; Latin of Migne's parallel column, read as Greek letters): ἵν. Δ ει. 10.. « "605. ν Τ| 6 55δ οἰ θη 515 γαῖ, υἱ ἰοοεὶ Ὀραῖι5 {μτδὰει «Εἰ 515 πιδηἀδία; δὶ γοπογὶ! δὰ νοϑ, βυϑεϊρίιο πη.) ρα ροϑῖοἱ νέου. θεῖ : αυΐ ἂκ νον β οἵοὶ ἔρα → ; " 9015 π᾿ ΟΥΓΔΙΠΙΟΙΙ 058, ιἱἱ 6101}5 ρεγίεοι! οἱ ρἱθιί ἴῃ → .
Topics: Prayer
Cite (SBL): Theodoret, Interp. Col. 4.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-colossenses-4-12) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
4.14PG 82
ιδ΄. « ᾿Ααπάξεται ὑμᾶς Λουκᾶς ἰατρὸς ὁ ἀγαπητὸς, καὶ Δημᾶς. » Οὗτος καὶ τὸ θεῖον συνέγραψεν Εὐαγγέλιον, καὶ τὴν ἱστορίαν τῶν Πράξεων. Καὶ ἐντεῦθεν δῆλον, ὡς ἐσχάτη πασῶν Ἐπιστολῶν ἡ δευτέρα πρὸς Τιμόθεον ἐγράφη. Ἔχεϊ γὰρ περὶ τοῦ Δημᾶ λέγει" ε Δημᾶς με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα. » "ε΄, ε ᾿Αλσπάσασθε τοὺ; ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν "", καὶ τὴν κατ᾽ οἶκον αὐτοῦ Ἐκκλησίαν. » Οὗτος, ὡς ἔτιχε, τῶν ἐν Λαοδικείᾳ. πιστῶν ἐτύγχανεν ὧν, ὃς καὶ τὴν οἰκίαν Ἐκκλησίαν ἀπέφηνεν, εὑσεθδείᾳ ταύτην κοσμήσας. 'ς΄. ε Καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολῇ, τοιῆσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε, » Τινὲς ὑπέλαβον καὶ πρὸς Λαοδικέας αὑτὸν γεγραφέναι" αὖτίκα τοίνυν καὶ προσφέρουσι πεπλασμένην λήν. Ὁ δὲ θεῖος ᾿Απόστολος οὐκ ἔφη, Καὶ τὴν πρὸς Δαοδιχέας, ἀλλὰ, καὶ τὴν ἐκ Λαοδικείας. ᾿Ἐκεῖνα: γὰρ πρὸς αὑτὸν περί τινων ἔγραψαν. Εἰκὸς δὲ αὐτοὺς ἢ τὰ ἐν Κολοσσαΐς γενόμενα αἰτιάσασθαι, ἢ τὰ αὐτὰ τούτοις νενοσηχένα:. Διὸ καὶ ταύτην εἶπε τὴν ἐπιστολὴν κἀκείνοις ἀναγνωσθῆναι, ᾿ξ ε Καὶ εἴπατε " ᾿Αρχίππῳ" Βλέπετε " τὴν … ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς.» Τινὲς ἔφασαν τοῦτον Λαοδικείας γεγενῆσθαι διδάσκαλον. ᾿Α)λ᾽ ἡ πρὸς Φιλήμονα πιστολὴ διδάσκει ὡς ἐν Κολοσσαῖς οὗτος ῴᾧχει" τῷ γὰρ Φιλήμονε καὶ τοῦτον συντάττει. ν
id΄. « ᾿Aapaxetai hymas Loukas iatros ho agapētos, kai Dēmas. » Houtos kai to theion synegrapsen Euangelion, kai tēn historian tōn Praxeōn. Kai enteuthen dēlon, hōs eschatē pasōn Epistolōn hē deutera pros Timotheon egraphē. Echeï gar peri tou Dēma legei" e Dēmas me enkatelipen agapēsas ton nyn aiōna. » "e΄, e ᾿Alspasasthe tou? en Laodikeią adelphous, kai Nymphan "", kai tēn kat᾽ oikon autou Ekklēsian. » Houtos, hōs etiche, tōn en Laodikeią. pistōn etynchanen hōn, hos kai tēn oikian Ekklēsian apephēnen, heusethdeią tautēn kosmēsas. 's΄. e Kai hotan anagnōsthę̄ par᾽ hymin hē epistolę̄, toiēsate hina kai en tę̄ Laodikeōn anagnōsthę̄, kai tēn ek Laodikeias hina kai hymeis anagnōte, » Tines hypelabon kai pros Laodikeas hauton gegraphenai" autika toinyn kai prospherousi peplasmenēn lēn. Ho de theios ᾿Apostolos ouk ephē, Kai tēn pros Daodicheas, alla, kai tēn ek Laodikeias. ᾿Ekeina: gar pros hauton peri tinōn egrapsan. Eikos de autous ē ta en Kolossaïs genomena aitiasasthai, ē ta auta toutois nenosēchena:. Dio kai tautēn eipe tēn epistolēn kakeinois anagnōsthēnai, ᾿x e Kai eipate " ᾿Archippǭ" Blepete " tēn … en Kyriǭ, hina autēn plērois.» Tines ephasan touton Laodikeias gegenēsthai didaskalon. ᾿A)l᾽ hē pros Philēmona pistolē didaskei hōs en Kolossais houtos hǭǭchei" tǭ gar Philēmone kai touton syntattei. n
“Luke the beloved physician greets you, and Demas.” Luke wrote both the divine Gospel and the history of the Acts. From this too it is plain that the second letter to Timothy was written last of all the letters. For there he says of Demas: “Demas has forsaken me, having loved the present age.” “Greet the brothers in Laodicea, and Nymphas and the church in his house.” This man, as it happens, was one of the faithful in Laodicea; he made his household a church, adorning it with piety. “And when the letter has been read among you, see that it is read also in the church of the Laodiceans, and that you also read the one from Laodicea.” Some supposed that he also wrote to the Laodiceans, and so they produce a forged letter. But the divine Apostle did not say “the one to the Laodiceans” but “the one from Laodicea.” For they had written to him about certain matters. It is likely that they either complained of what had happened at Colossae or had fallen sick of the same disease as these. That is why he said that this letter should be read to them too. “And say to Archippus: See to the … in the Lord, that you fulfill it.” Some said that this man had been the teacher of Laodicea. But the letter to Philemon teaches that he lived at Colossae, for it ranks him with Philemon.
Textual problem in this passage: see the notes.
Col 4:14–17 (quotation, high confidence) · 2 Tim 4:10 (quotation, high confidence) · Phlm 1:2 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains the closing greetings, argues that the letter "from Laodicea" was written to Paul, not by him, and places Archippus at Colossae.
- The ref holds the lemmas Col 4:14, 4:15, 4:16, and 4:17. Theodoret rejects a letter of Paul to the Laodiceans circulating in his day as a forgery. Part of the lemma of 4:17 (“the ministry which you received”) is lost in the scan (marked …). Quotations: 2 Tim 4:10; allusion to Phlm 2. Latin of Migne’s parallel column, read as Greek letters, was removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and apparatus, read as Greek letters; words of the lemma lost; Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): δια [ὰξὸ ίο. « ἰδ αὐ δυηῖ [οι θα), οἱ φαΐ (εἷς Εο- 8ιοία νος, δεῖ υἱ ἴῃ υδοάϊςοηβίιπ δὰ πὶ: οὐ 8 που δὸ εἶς 8 βλέπε ἀμε51 ἃ δ, → … ; Πλῃς εἴ αἰ δκ εἰ ογᾶγα τὸ πο → ; Λαοδιχέων → Λαοδικέων; ὑπέλαδον → ὑπέλαβον.
Cite (SBL): Theodoret, Interp. Col. 4.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-14
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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 batch was re-read against the Greek.
4.18PG 82
ιη΄. « Ὁ ἀσπασμὸς, τῇ ἐμῇ χειρὶ Παύλον. » Ἰοὺτὸν "" προστέθεικε, διδάσκων ὡς σὺν παῤῥησίᾳ χελεύεν μὴ φυλάττειν τὸν νόμον. ἐ Μνημονεύετέ μὸν τῶν δεσμῶν. ν ᾿Αντὶ τοῦ, Ζηλοῦτε καὶ μιμεῖσθε, καὶ τὰ προσπίπτοντα λυπηρὰ φέρετε καρτερῶς. ᾿ι Ἡ χάρις μεθ' ὁμῶν. ᾿Αμήν. ν Τούτων καὶ ἡνᾶς προσ’ ἧχει τῶν δεσμῶν μνημονεύειν ἀεὶ, καὶ τὴν ἀπὸ τῆς μνήμης ὠφέλειαν καρποῦσθαι" καὶ προσεύχεσθαι μὲν μὴ εἰσελθεῖν εἰς πειρασμόν" εἰ δὲ τοῦτο γεγένη" ται, στέργειν τὴν θείαν οἰκονομίαν, καὶ δεικνύναι τὴν οἰκείαν ἀνδρείαν, καὶ τὴν θείαν χάριν εἰς συμμαχίαν καλεῖν. Οὕτω γὰρ δυνατὸν ἀγωνίσασθαι, καὶ καὶ τυχεῖν τῶν ἀνσῤῥήσεων ἐν Χριστῷ" μεθ᾽ οὗ τῷ Πατρὶ δόξα πρέπει καὶ μεγαλοπρέπεια, σὺν δ᾽ τῷ -παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας
iē΄. « Ho aspasmos, tę̄ emę̄ cheiri Paulon. » Iouton "" prostetheike, didaskōn hōs syn parrhēsią cheleuen mē phylattein ton nomon. e Mnēmoneuete mon tōn desmōn. n ᾿Anti tou, Zēloute kai mimeisthe, kai ta prospiptonta lypēra pherete karterōs. ᾿i Hē charis meth' homōn. ᾿Amēn. n Toutōn kai hēnas pros’ hēchei tōn desmōn mnēmoneuein aei, kai tēn apo tēs mnēmēs ōpheleian karpousthai" kai proseuchesthai men mē eiselthein eis peirasmon" ei de touto gegenē" tai, stergein tēn theian oikonomian, kai deiknynai tēn oikeian andreian, kai tēn theian charin eis symmachian kalein. Houtō gar dynaton agōnisasthai, kai kai tychein tōn ansrrhēseōn en Christǭ" meth᾽ hou tǭ Patri doxa prepei kai megaloprepeia, syn d᾽ tǭ -panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas
“The greeting by my own hand, Paul’s.” He added this to teach that he boldly bids them not to keep the law. “Remember my bonds.” That is: emulate and imitate them, and bear firmly the painful things that befall you. “Grace be with you. Amen.” It is fitting for us too always to remember these bonds and to reap the benefit of remembering them; to pray not to enter into temptation, but if this has happened, to accept the divine economy, to show our own courage, and to call on divine grace as our ally. For so it is possible to contend and to obtain the rewards in Christ, with whom glory and majesty befit the Father, with the all-holy Spirit, now and always and for ever and ever.
Col 4:18 (quotation, high confidence) · Matt 26:41 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains Paul's autograph greeting and urges remembering his bonds, bearing trials, and relying on grace.
- The ref holds the lemmas Col 4:18a, 4:18b, and 4:18c. “Rewards” renders the garbled ἀνσῤῥήσεων by sense. Allusion to Matt 26:41. Latin of Migne’s parallel column, read as Greek letters, was removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters): χἤϊαπι ἰπτόσαγο. μά δηΐιπ Ποτὶ μοιονῖι, 504 υἱ οἱ Βὶ → ; ἴῃ Ομγίδιο : απὸ αυο αι Ρέγ, δὲ [ὴ βου α βασι θυ, → .
Topics: Prayer
Cite (SBL): Theodoret, Interp. Col. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/4-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-colossenses-4-18) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.