# Interpretation of Galatians - Author: [Theodoret of Cyrus](https://sophiascriptura.com/fathers/authors/theodoret-of-cyrus/) - Latin title: *Interpretatio in epistulam ad Galatas* - Date: ca. 436-448 (approximate) - Source: J.-P. Migne, ed., Patrologia Graeca 82 (Paris) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J.-P. Migne, ed., Patrologia Graeca 82 (Paris, 1864) - Work page: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/ - Passages: 61 ## Galatians, preface - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-0 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret's introduction: Jewish-Christian teachers had persuaded the Galatians to keep the law and be circumcised, so Paul wrote to defend his calling and show the law superfluous after grace. ### Greek text τῶν Τ᾿ αλατῶν τὸ γέν… ῶν δὲ τούτων, καὶ βαθὺ δεικνύντων τὸ λήϊον, … τινες τῶν ἐξ Ἰουδαίων πεπιστευκότων, τὰ περιττὰ τοῦ νόμου παρασπείρειν ἐσπούδαζον, τοὺς Ἰωάννην, καὶ τοὺς ἄλλους ἅπαντας διδασκάλους ἔχειν αὐχοῦντες, καὶ τὰ τούτοις δοκοῦντα ποιεῖν… σθαι διδασκαλίας, καὶ τῶν ἀποστόλων μαθητὴν γε… τὸν τῆς διδασκαλίας διαφθείρειν κανόνα, καὶ παρὰ τὸν ἐκείνων ὅρον παραβαίνειν τὸν νόμον. Ταῦτα καὶ τὰ τούτοις προσόμοια λέγοντες, πολλοὺς ἔπεισαν τῶν Γαλατῶν τὴν νομικὴν πολιτείαν ἀσπάσασθαι, καὶ τὴν περιτομὴν καταδέξασθαι. Μαθὼν τοίνυν ὁ θεῖος ᾿Απόστολος, τήνδε γέγραφε τὴν Ἐπιστολήν· τῶν δὲ κατ' αὐτοῦ γεγενημένων διαβολῶν διελέγχων τὸ ψεῦδος, καὶ τὴν κατὰ νόμον πολιτείαν μετὰ τὴν χάριν περιττὴν ἀποφαίνων. Πρῶτον δὲ τὰ καθ᾽ ἑαυτὸν ἐξηγήσατο, διδάσκων ὡς καὶ αὐτὸς τῆς ἄνωθεν τετύχηκε κλήσεως, οὐκ ἀνθρώπων πεισθεὶς, ἀλλ᾽ ὑπὸ τῆς Δεσποτικῆς φωνῆς. Ταῦτα δὲ λέγει, οὐ τὰ τῶν ἀποστόλων σμικρύνων, ἀλλὰ τῇ … Ὅτι γὰρ ἔκτρωμα καλεῖ ἑαυτὸν, καὶ τῶν ἀποστόλων ἔσχατον, καὶ τῶν ἁμαρτωλῶν πρῶτον, καὶ βλάσφημον ὀνομάζει, καὶ διώκτην, καὶ ὑβριστὴν, ἴσασιν οἱ τοῖς ἐκείνου γράμμασιν… τες. ᾿Αλλ᾽ ἐνταῦθα τὴν γεγενημένην βλάβην τῶν διαφθείρειν τὸ Εὐαγγέλιον πειρωμένων τὴν ψευδολογίαν ἐλέγχων, καὶ τῶν ἐκείνοις ὑποταχθέντων θεραπεύων τὸ πάθος. ### English translation (Claude) … the nation of the Galatians … and these showing that the crop was deep, some of those who had believed from among the Jews were eager to sow the superfluous parts of the law alongside it, boasting that they had John and all the other teachers … teaching, and [that Paul was] a disciple of the apostles … to corrupt the rule of the teaching, and to transgress the law contrary to their definition. Saying these things and things like them, they persuaded many of the Galatians to embrace the way of life according to the law and to accept circumcision. Learning this, then, the divine Apostle wrote this letter, refuting the falsehood of the slanders made against him and showing the way of life according to the law to be superfluous after grace. First he explained his own affairs, teaching that he too received his calling from above, persuaded not by men but by the Master's voice. He says this not to belittle the affairs of the apostles, but … For that he calls himself an untimely birth, and the least of the apostles, and the first of sinners, and names himself a blasphemer, a persecutor and an insolent man, those who [read] his writings know. But here [he deals with] the harm that has occurred, refuting the false talk of those who were trying to corrupt the gospel and healing the affliction of those who had submitted to them. ### Scripture references - 1 Cor 15:8–9: allusion, high confidence - 1 Tim 1:13: allusion, high confidence - 1 Tim 1:15: allusion, high confidence ### Translation notes - The hypothesis (introduction) to the letter. Its opening is lost in the scan, and lines are lost at several points (“…”). Theodoret's account of the Jewish-Christian teachers is translated as written. Allusions: 1 Cor 15:8–9; 1 Tim 1:13, 15. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/0). ## On Gal 1:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul's apostleship came from Christ and the Father, not from men, and that “through” used of both persons implies no difference of nature. ### Greek text α'. « Παῦλος ἀπόστολος οὐκ ἀπ᾽ ἀνθρώπων, οὐδὲ δι᾿ ἀνθρώπου. » Εὐθὺς τὸ προοίμιον τὴν γεγενημένην ἐλέγχει διαβολήν. Τῆς γὰρ ἀποστολικῆς ἔφη χάριτος ἠξιῶσθαι, οὐκ ἀνθρώπων αὐτῷ τοῦτο… κότων τὸ δῶρον" οὐδεὶς γὰρ αὐτὸν τῶν θείων ἐξζώτρησεν ἀποστόλων, ἀλλ᾽ αὐτὸς ὁ Δεσπότης οὐρα… Τοῦτο γὰρ ἔφη, οὐ δι ἀνθρώπου. Εἶτα δείκνυσι τὸν καλέσαντα. ε« Ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. » Καὶ ἵνα μή τις ὑπολάβῃ ὑπουργὸν εἶναι τοῦ Πατρὸς τὸν Υἱόν, εὑρὼν προκείμενον τὸ διὰ, ἐπήγαγε" ε Καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. » Ἐφ᾽ ἐκατέρου γὰρ προσώπου τὸ, διὰ, τέθεικε, διδάσκων ὡς οὐδεμίαν φύσεως ἡ πρόθεσις αὕτη σημαίνει διαφοράν. Καὶ τὸ, ἐγείραντος αὐτὸν ἐκ νεκρῶν, οὐ τῆς τοῦ Μονογενοῦς θεότητος αἰνίττεται τὴν ἀσθένειαν οὐδὲ γὰρ περὶ τὴν θεότητα τὸ πάθος γεγένηται ἀλλὰ τὴν τοῦ κηρύγματος δείκνυσι συμφωνίαν, ὅτι τῆς θείας ἐνανθρωπήσεως τὸ μυστήριον οὐ μόνος Υἱὸς ᾠκονόμησεν, ἀλλὰ καὶ αὐτὸς ὁ Πατὴρ κοινωνός ἔστι ταύτης τῆς προνοίας. Ἐπειδὴ γὰρ οἱ τῷ νόμῳ συνηγοροῦντες τὸν Θεὸν θεραπεύειν διὰ τῆς τοῦ νόμου φυλακῆς ὑπελάμβανον, δείκνυσιν ὁ θεῖος Ἀπόστολος οὐ μόνον τὸν Υἱὸν, ἀλλὰ καὶ τὸν Πατέρα, τῆς Καινῆς χορηγὸν Διαθήκης. ### English translation (Claude) “Paul, an apostle, not from men nor through a man.” At once the opening refutes the slander that had arisen. For he said that he had been granted the apostolic grace without men having given him this gift; for none of the divine apostles appointed him, but the Master himself [called him from] heaven. For this is what he meant by “not through a man.” Then he shows the one who called him: “But through Jesus Christ.” And lest anyone, finding “through” placed before [his name], suppose the Son to be a servant of the Father, he added: “And God the Father, who raised him from the dead.” For he put “through” with each person, teaching that this preposition signifies no difference of nature. And “who raised him from the dead” does not hint at weakness in the Godhead of the Only-begotten, for the suffering did not concern the Godhead; it shows the harmony of the proclamation: that the mystery of the divine incarnation was not administered by the Son alone, but the Father himself too shares in this providence. For since the advocates of the law supposed that they served God through keeping the law, the divine Apostle shows that not only the Son but also the Father is the provider of the New Covenant. ### Scripture references - Gal 1:1: quotation, high confidence ### Translation notes - Lines are lost in the scan (“…”); a garbled word in the comment (ἐξζώτρησεν) is rendered by sense as “appointed”. Theodoret's Trinitarian and Christological remarks are translated as written. ### Citation (SBL) Theodoret, Interp. Gal. 1.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-1). ## On Gal 1:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret comments on Paul's greeting, explains the “present evil age” as this mortal life rather than an evil creation (against the Manichees), and shows that turning back to the law means deserting God who called the Galatians. ### Greek text β΄. ε Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί. ν "Ἔδειξεν ὡς πολλοὺς ἔχει τοῦ κηρύγματος συνεργούς. ε Ταῖς Ἐκκλησίαις τῆς Γαλατίας. » Οὐ γὰρ μιᾷ πόλει, ἀλλὰ παντὶ γράφει τῷ ἔθνει" πανταχοῦ γὰρ εἷρψεν… γ΄, δ΄. « Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. » Ἔδειξε τὴν κατὰ νόμον πολιτείαν τῶν ἁμαρτημάτων ἀπαλλάξαι μὴ δυνηθεῖσαν, ἀλλὰ τὸν Δεσπότην Χριστὸν, τὸν ὑπὲρ ἡμῶν καταδεξάμενον θάνατον, καὶ τῶν τῆς ἁμαρτίας ὀφλημάτων τὸ γένος ἐλευθερώσαντα. « Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ. » Αἰῶνα πονηρὸν οὐ τὰ στοιχεῖα προσηγόρευσε κατὰ τὴν Μανιχαίων ἐμβροντησίαν, ἀλλὰ τὸν παρόντα βίον, τουτἐστι τὴν πρόσκαιρον ταύτην τῶν ἀνθρώπων διαγωγὴν, ἐν ἧ χώραν ἔχει τὸ πλημμελεῖν. Θνητὴν γὰρ ἔτι περικείμενοι φύσιν, οἱ μὲν τὰ μείζονα τῶν ἀμαρτημάτων τολμῶμεν, οἱ δὲ τὰ ἐλάττονα" εἰς δὲ τὴν ἀθάνατον ἐκείνην μεταστάντες ζωὴν, καὶ τῆς παρούσης ἀπαλλαγέντες φθορᾶς, καὶ τὴν ἀφθαρσίαν ἐνδυσάμενοι, κρείττους τοῦ ἁμαρτάνειν ἐσόμεθα. Ταύτην δὲ τὴν ἐλπίδα δέδωκεν ἡμῖν ὁ Δεσπότης Χριστὸς, τὸν ὑπὲρ ἡμῶν καταδεξάμενος θάνατον, καὶ πρῶτος μὲν ἀναστὰς ἐκ τῶν νεκρῶν, πᾶσι δὲ ἡμῖν ὑποσχόμενος τὴν ἀνάστασιν. Ἐξείλετο δὲ ἡμᾶς τοῦ ἐνεστῶτος πονηροῦ, τουτέστι τῆς κατὰ τὸν παρόντα βίον διαγωγῆς, ἐν ἧ χώραν ἔχει τὰ τῆς πονηρίας. Ὅτι δὲ αὕτη οὐ πᾶσιν ἐπιβλαβὴς ἡ ζωὴ, αὐτὸς ἐδίδαξεν ὁ ᾿Απόστολος. Λέγει δὲ οὕτως « Εἰ δὲ τὸ ζῆν ἐν σαρκὶ τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι οὐ γινώσκω" » καὶ προτίθησι τοῦ σὺν Χριστῷ εἶναι τὸ ζῆσαι, διὰ τὸ ἐντεῦθεν φυόμενον κέρδος. Καὶ περὶ Ἐπαφροδίτου φησὶν, ὅτι « Ἠλέησεν αὐτὸν ὁ Θεὸς τὴν ζωὴν αὐτῷ χαρισάμενος. » Οὐ τοίνυν φύσει πονηρὸς ὁ παρὼν αἰὼν, ἀλλ᾽ ἐν αὑτῷ παρά τινων πονηρία τολμᾶται. Ἔδειξε δὲ αὐτοῦ καὶ τὸ πρόσκαιρον " ἐνεστῶτα γὰρ προσηγόρευσεν. Ὁ μέντοι Δεσπότης Χριστὸς οὐ μόνον τὴν ἡμετέραν ᾧκονόμησε σωτηρίαν, ἀλλὰ τὸν Πατέρα συνευδοκοῦντα ἔχει. Τοῦτο γὰρ ἐπήγαγε· « Κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, (ε) ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ν Πανταχοῦ συντάττει τῷ Χριστῷ τὸν Πατέρα, διδάσκων ὡς καὶ αὐτῷ συνδοκεῖ, μὴ νομικῶς ἡμᾶς, ἀλλ' εὐαγγελικῶς πολιτεύεσθαι. Τὴν μὲν οὖν πρόῤῥησιν… μενος, καὶ τὸν τοῦ κηρύγματος ἐν κεφαλαίῳ διδάξας σκοπόν, Ἄρχεται δὲ τῶν ἐγκλημάτων οὕτως" ς΄, ζ΄. « Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Θεοῦ εἰς ἕτερον Εὐαγγέλιον. Ὃ οὐκ ἔστιν ἄλλο" εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ Εὐαγγέλιον τοῦ Χριστοῦ. » Πολλῆς σοφίας τὴν κατηγορίαν ἐπλήρωσεν. Ἔδειξε γὰρ τοῦ νόμου τὴν φυλακὴν ἄρνησιν τοῦ νομοθέτου. Οὐ γὰρ εἶπε, Μετατίθεσθε ἀπὸ τῆσδε διδασκαλίας εἰς τήνδε, ἀλλ᾽, ἀπὸ τοῦ καλέσαντος ὑμᾶς. Τίς δὲ ὁ καλέσας, τὰ ἑξῆς διδάσκει, ἐν χάριτι Θεοῦ. Αὐτὸς ὑμᾶς, φησὶν, ὁ Πατὴρ ὁ τὸν νόμον δεδωκὼς, εἰς τόδε τὸ Εὐαγγέλιον κέκληκε. Τοῦτο τοίνυν καταλιπόντες, καὶ εἰς τὸν νόμον πάλιν δρομήσαντες, αὐτοῦ τοῦ κεκληκότος ἀπέστητε. Καὶ τοῦτο δὴ καταλιπόντες τὸ Εὐαγγέλιον, ἕτερον οὐκ εὑρήσετε. Οὐδὲ γὰρ ἄλλα μὲν δι' ἡμῶν, ἄλλα δὲ διὰ τῶν ἄλλων ἀποστόλων ὁ Δεσπότης κηρύσσει " ἀλλὰ τὸ αὑτὸ κηρύττομεν ἅπαντες, ὅσοι τῆς ἀληθείας ὑπάρχομεν ἐρασταί. Οἱ δὲ τἀναντία φρονοῦντες, οὐδὲν ὑμῖν θεῖον προσφέρουσιν, ἀλλὰ τὰ θεῖα παραφθείρειν ἐπιχειροῦσιν. Εἶτα θερμανθεὶς ἐκ τῆς μνήμης τῶν ἐναντίων, καὶ τῷ δικαίῳ ζέσος θυμῷ, ἀλλότριον τῆς εὐσεβείας καλεῖ τὸν ἕτερα κηρύττειν πειρώμενον, καὶ βοᾷ" ### English translation (Claude) “And all the brothers who are with me.” He showed that he has many fellow workers in the proclamation. “To the churches of Galatia.” For he writes not to one city but to the whole nation; for everywhere had crept … “Grace to you and peace from God the Father and our Lord Jesus Christ, who gave himself for our sins.” He showed that the way of life according to the law could not free from sins, but Christ the Master, who accepted death for us and freed the race from the debts of sin. “That he might deliver us from the present evil age.” By “evil age” he did not mean the elements, as the Manichees in their crazed bluster say, but the present life, that is, this temporary sojourn of men, in which wrongdoing has room. For while we are still clothed in mortal nature, some of us venture the greater sins, others the lesser; but when we have passed into that immortal life, freed from the present corruption and clothed with incorruption, we shall be beyond sinning. This hope Christ the Master has given us, having accepted death for us, and having himself risen first from the dead and promised the resurrection to us all. He delivered us from the present evil [age], that is, from the sojourn of the present life, in which the things of wickedness have room. That this life is not harmful to all, the Apostle himself taught. He speaks thus: “If living in the flesh, this is fruit of work for me, then what I shall choose I do not know”; and he sets living before being with Christ because of the gain that springs from it. And concerning Epaphroditus he says: “God had mercy on him,” granting him life. The present age, then, is not evil by nature, but in it wickedness is ventured by some. He showed also its temporary character, for he called it “present.” Yet Christ the Master did not administer our salvation alone, but has the Father consenting with him. For this is what he added: “According to the will of our God and Father, to whom be glory to the ages of ages. Amen.” Everywhere he ranks the Father with Christ, teaching that it is the Father's pleasure too that we live not by the law but by the gospel. Having thus … the preface, and taught the aim of the proclamation in summary, he begins the charges thus: “I am amazed that you are so quickly deserting him who called you in the grace of God for a different gospel, which is not another; only there are some who trouble you and want to pervert the gospel of Christ.” He filled the accusation with great wisdom: for he showed that keeping the law is a denial of the lawgiver. For he did not say, You are deserting from this teaching to that, but “from him who called you.” Who the caller is, what follows teaches: “in the grace of God.” The Father himself, he says, who gave the law, has called you into this gospel. Having left this, then, and run back to the law, you have deserted the very one who called you. And having left this gospel you will find no other. For the Master does not proclaim one thing through us and another through the other apostles; but we all proclaim the same, as many as are lovers of the truth. Those who think the opposite bring you nothing divine, but try to corrupt divine things. Then, heated by the memory of the opponents and boiling with righteous anger, he calls the one who tries to preach other things alien to true religion, and cries: ### Scripture references - Gal 1:2: quotation, high confidence - Gal 1:3–4: quotation, high confidence - Phil 1:22: quotation, high confidence - Phil 2:27: quotation, high confidence - Gal 1:5: quotation, high confidence - Gal 1:6–7: quotation, high confidence ### Translation notes - This ref holds Gal 1:2–7 (lemmas of 1:2a, 1:2b, 1:3–4a, 1:4b, 1:5 and 1:6–7). Lines are lost in the scan (“…”). Theodoret's polemic against the Manichees and his remarks on the law are translated as written. Quotations: Phil 1:22; Phil 2:27. Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 1.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-2). ## On Gal 1:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains why Paul includes himself and angels under the curse on anyone preaching another gospel. ### Greek text η΄. « ᾿Αλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ᾽ ὃ εὐηγγελισάμεθα, ἀνάθεμα ἔστω.» Ἐπειδὴ ἐκεῖνοι τοὺς θείους ἔλεγον ἀποστόλους τὸν νόμον φυλάττειν, ἐκείνους μὲν καταλέλοιπεν ὁ θεῖος ᾿Απόστολος, ἵνα μὴ δόξῃ φθόνῳ τινὶ καὶ δυσμενείᾳ τοῦτο ποιεῖν, ἐπὶ δὲ τὸ μεῖζον ἐχώρησε, πάντας συμπεριλαμβάνων διὰ τοῦ μείζονος, καὶ πρὸ τῶν ἄλλων ἑαυτὸν ὑπέβαλε τῇ ἀρᾷ. ᾿Αγγέλων δὲ ἐμνημόνευσεν, οὐ τοῦτο ὑφορώμενος, μὴ τις τῶν ἁγίων ἀγγέλων ἐναντία διδάξῃ τῷ θείῳ κηρύγματι" ἥδει γὰρ ὡς ἀδύνατον τοῦτο " ἀλλὰ διὰ τούτου πᾶσαν ### English translation (Claude) “But even if we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be accursed.” Since those men said that the divine apostles kept the law, the divine Apostle left them aside, lest he seem to do this out of envy and ill will, and went on to the greater, including all through the greater; and before the others he subjected himself to the curse. He mentioned angels, not because he suspected that any of the holy angels might teach contrary to the divine proclamation, for he knew that this was impossible, but by this every … ### Scripture references - Gal 1:8: quotation, high confidence ### Translation notes - The section breaks off in the scan. Apparatus and Migne's Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 1.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-8). ## On Gal 1:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul repeats the curse to show it was not said in anger, and that he seeks to please God rather than men. ### Greek text θ΄. « Ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγομεν, εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστω. » Μὴ γὰρ δὴ τις ἡμᾶς νομιζέτω θυμῷ εἰρηκέναι τὰ πρότερα" τούτου γὰρ δὴ χάριν καὶ δεύτερον τὰ αὐτὰ εἰρήκαμεν. Ἑνταῦθα μέντοι τοὺς ἀγγέλους καταλιπὼν ἀορίστως εἶπεν" Εἴ τις ὑμᾶς εὐαγγελίζεται. Καὶ διδάσκων ὡς τὴν τοῦ Θεοῦ θεραπείαν πάντων ὁμοῦ προαιρούμενος ταῦτα… ι΄. « Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; Εἰ γὰρ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. » Εἰ θεραπεύειν ἀνθρώπους ἐβουλόμην, οὐ τοῖς διωκομένοις συνηριθμούμην, ἀλλὰ τοῖς τῇ ἀληθείᾳ πολεμοῦσι συνεταττόμην. Μηδείς με τοίνυν ἡγείσθω τὴν παρ᾽ ἀνθρώπων δόξαν θηρᾶσθαι, καὶ τούτου χάριν τούσδε τοὺς λόγους ὑφαίνειν. Ἐντεῦθεν λοιπὸν διηγεῖται ὅπως μὲν ὑπὸ τῆς θείας ἐκλήθη χάριτος, ὅπως δὲ πρὸς τοὺς κορυφαίους τῶν ἀποστόλων τὰς περὶ τοῦ… ια΄. « Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον, » Οὐκ ὑπὸ ἀνθρωπίνων, φησὶ, σύγκειται λογισμῶν πόθεν τοῦτο; ### English translation (Claude) “As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be accursed.” Let no one think, he says, that we said the former things in anger; for this very reason we have said the same things a second time. Here, however, leaving the angels aside, he spoke indefinitely: “If anyone preaches to you.” And teaching that, choosing the service of God above all things, [he says] these … “For am I now persuading men, or God? Or am I seeking to please men? If I were still pleasing men, I would not be a servant of Christ.” If I wished to court men, I would not be numbered with the persecuted, but would be ranked with those who war against the truth. Let no one, then, think that I hunt for glory from men and weave these words for that reason. From here on he relates how he was called by divine grace, and how [he conferred] with the leaders of the apostles about the … “For I make known to you, brothers, the gospel preached by me, that it is not according to man.” It is not, he says, composed by human reasonings. Where, then, does it come from? ### Scripture references - Gal 1:9: quotation, high confidence - Gal 1:10: quotation, high confidence - Gal 1:11: quotation, high confidence ### Translation notes - This ref holds Gal 1:9–11. Lines are lost in the scan (“…”). Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 1.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-9). ## On Gal 1:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul received his gospel by revelation from Christ, recounts his former zeal for the law, and notes that he did not consult the apostles after his calling. ### Greek text ιβ΄. « Οὐδὲ γὰρ ἐγὼ παρ᾽ ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην. » ᾿Αλλὰ τίνα ἔσχες διδάσκαλον; « Ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ, » "Αγαν σοφῶς τὸ δι᾽ ἀποκαλύψεως τέθεικεν. ᾿Αναληφθεὶς γὰρ ἦν ὁ Δεσπότης Χριστὸς, καὶ οὐκέτι ὁμοίως ἅπασιν ἑωρᾶτο" αὐτῷ δὲ κατὰ τὴν ὁδὸν ἀπεκαλύφθη, καὶ τῆς τοῦ κηρύγματος διακονίας ἠξίωσε. Ταῦτα δὲ πάλιν πρὸς τὰς ἐκείνων τέθεικε διαβολὰς, διδάσκων ὡς οὐδὲ κατὰ τοῦτο τῶν ἀποστόλων ἀποδεῖ τῶν ἄλλων. Ὥσπερ γὰρ ἐκεῖνοι παρ᾽ αὐτοῦ τὴν διδασκαλίαν παρέλαβον, οὕτω καὶ αὐτὸς αὐτὸν ἔσχε διδάσκαλον. ιγ΄, ιδ΄. « Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφὴν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτήν. Καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. ν Οὐδὲν ὑμᾶς λέληθε τῶν κατ᾽ ἐμέ. Εἰ γὰρ πολλοῖς σταθμοῖς ἀφεστήκατε τοῖς Ἰουδαίοις, ἀλλ᾽ οὖν ἡ φήμη διέδραμε πάντοσε, καὶ δῆλα τὰ κατ᾽ ἐμὲ πεποίηκεν ἅπασιν - ὅτι πάλαι δυσμενὴς τῆς Ἐκκλησίας, καὶ προφανὴς ἤμην πολέμιος, σκοπὸν ἔχων ἐκ βάθρων ἀνασπάσαι τὰ ταύτης θεμέλια, καὶ τῶν ἡλικιωτῶν… θερμότερον κατὰ τῶν τῆς ἀληθείας ἐκινούμην… χων, καὶ ταῦτα ἐποίουν τῷ νόμῳ συνηγορῶν, καὶ τούτῳ συνηγοροῦντι ἀντίπαλον τοῦ Εὐαγγελίου τὸ κήρυγμα ἦν. ιε΄, ις΄. « Ὅτε δὲ ηὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν. » Πάλιν ἐνταῦθα συνῆψε τῷ Υἱῷ τὸν Πατέρα, καὶ αὐτὸν ἔφη καὶ πρὸ αἰώνων προεγνωκέναι τὰ κατ᾽ αὐτὸν, καὶ μετὰ ταῦτα κεκληκέναι καθ᾽ ὃν καιρὸν ἐδοκίμασε. Ταύτης δέ μοι τῆς χάριτος μεταδέδωκεν, οὐκ ἵνα τὸν νόμον κηρύττω, ἀλλ᾽ ἵνα τὸν Υἱὸν ἀποκαλύψω τοῖς ἔθνεσιν. « Εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, (ιζ΄) οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους. » Ταῦτα πάντα πρὸς τὰς ἐκείνων λέγει διαβολάς· ἐκεῖνοι γὰρ αὐτὸν ἔλεγον τῆς τῶν ἀποστόλων ἠξιῶσθαι διδασκαλίας, παραβαίνειν δὲ τὰ συγκείμενα. ᾿Αναγκάζεται τοίνυν τὰ καθ᾽ ἑαυτὸν διηγήσασθαι, ὅπερ οὐδὲ ἐν μιᾷ δέδρακεν Ἐπιστολῇ. Λέγει δὲ, ὅτι Τῆς κλήσεως ἐκείνης ἀξιωθεὶς, οὐκ εἰς τὰ Ἱεροσόλυμα παραυτίκα ἀνέδραμον, ἀλλ᾽ ἠρκέσθην τῇ παρὰ τοῦ Θεοῦ δοθείσῃ μοι χάριτι. Καὶ γὰρ λίαν ἄτοπον ἦν, τὸν παρὰ τοῦ Θεοῦ τὴν διδασκαλίαν… μένου, ἀνθρώποις περὶ ταύτης ἀνακοινοῦσθαι. « ᾿Αλλὰ ἀπῆλθον εἰς ᾿Αραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. » Εὐθὺς τοῦ κηρύγματος ἡψάμην, τοῖς μηδέπω τῆς θεογνωσίας ἠξιωμένοις προσφέρων τὸ Εὐαγ… ### English translation (Claude) “For I did not receive it from a man, nor was I taught it.” But whom did you have as teacher? “But through a revelation of Jesus Christ.” Very wisely he put “through a revelation.” For Christ the Master had been taken up and was no longer seen by all alike; but he was revealed to him on the road and counted him worthy of the ministry of the proclamation. These things again he set down against those men's slanders, teaching that in this respect too he falls short of none of the other apostles. For as they received the teaching from him, so he too had him as teacher. “For you have heard of my former way of life in Judaism, that I persecuted the church of God beyond measure and tried to destroy it; and I advanced in Judaism beyond many of my own age among my people, being more exceedingly zealous for the traditions of my fathers.” None of my affairs is hidden from you. For though you are many stages distant from the Jews, yet the report ran everywhere and made my affairs plain to all: that I was long hostile to the church and an open enemy, aiming to tear up its foundations from the base, and that … more hotly than those of my age I was moved against [the heralds] of the truth; and I did these things as an advocate of the law, and to me, its advocate, the proclamation of the gospel was an adversary. “But when God, who set me apart from my mother's womb and called me through his grace, was pleased to reveal his Son in me, so that I might preach him among the Gentiles.” Again here he joined the Father to the Son, and said that the Father both foreknew his affairs before the ages and afterwards called him at the time he approved. He gave me a share of this grace, not so that I might proclaim the law, but so that I might reveal the Son to the Gentiles. “Immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me.” All this he says against those men's slanders; for they said that he had been granted the teaching of the apostles but transgressed what had been agreed. He is forced, then, to relate his own affairs, which he did in no other letter. He says: Having been counted worthy of that calling, I did not run up to Jerusalem at once, but was content with the grace given me by God. For it would have been very absurd for one who had [received] the teaching from God to consult men about it. “But I went away into Arabia, and returned again to Damascus.” At once I took up the proclamation, bringing the gos[pel] to those not yet granted the knowledge of God. ### Scripture references - Gal 1:12: quotation, high confidence - Gal 1:13–14: quotation, high confidence - Gal 1:15–16: quotation, high confidence - Gal 1:16–17: quotation, high confidence - Acts 9:3–6: allusion, medium confidence ### Translation notes - This ref holds Gal 1:12–17 (lemmas of 1:12a, 1:12b, 1:13–14, 1:15–16a, 1:16b–17a and 1:17b). Lines are lost in the scan (“…”), and the section breaks off. Migne's Latin column and footnote marks, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 1.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-12). ## On Gal 1:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-1-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's visit to Peter, identifies James the Lord's brother as his cousin, son of Clopas, and relates Paul's second visit to Jerusalem to the dispute settled in Acts 15. ### Greek text ιη΄. ε Ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Πέτρον. » Καὶ τοῦτο πάλιν δείκνυσιν αὐτοῦ τὴν ἀρετὴν τῆς ψυχῆς. Καὶ γὰρ μὴ δεόμενος ἀνθρωπίνης διδασκαλίας, ἅτε δὴ ταύτην παρὰ τοῦ Θεοῦ τῶν ὅλων δεξάμενος, τὴν πρέπουσαν ἀπονέμει τῷ κορυφαίῳ τιμήν, Τούτου γὰρ χάριν πρὸς αὐτὸν ἀπεληλύθει, οὐκ ἵνα τι παρ᾽ αὑτοῦ μάθῃ, ἀλλ’ ἵνα μόνον θεάσηται. Δείκνυσι δὲ καὶ τὸ φίλτρον. « Καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε. (ιθ΄) Ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. » ᾿Αδελφὸς τοῦ Κυρίου ἐκαλεῖτο μὲν, οὐκ ἦν δὲ φύσει. Οὔτε μὴν, ὥς τινες ὑπειλήφασι, τοῦ Ἰωσὴφ υἱὸς ἐτύγχανεν ὧν, ἐκ προτέρων γάμων γενόμενος, ἀλλὰ τοῦ Κλωπᾶ μὲν ἦν υἱὸς, τοῦ δὲ Κυρίου ἀνεψιός" μητέρα γὰρ εἶχε τὴν ἀδελφὴν τῆς τοῦ Κυρίου μητέρος… κ΄. « Ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ Θεοῦ, ὅτι οὐ ψεύδομαι. Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας, καὶ τῆς Κιλικίας. Ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς Ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ" μόνον δὲ ἀκούοντες ἧσαν, ὅτι Ὁ διώκων ἡμᾶς ποτε, νῦν εὐαγγελίζεται τὴν πίστιν ἣν ποτε ἐπόρθει. Καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν. » Μανθάνοντες γὰρ… τὴν ἀθρόαν μεταβολὴν, καὶ ὅτι ὁ λύκος τὰ ποιμένων ἐργάζεται, τῆς εἰς τὸν Θεὸν ὑμνῳδίας τὰ κατ᾽ ἐμὲ… α΄, β΄. « Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα, συμπαραλαβὼν καὶ Τίτον. ᾿Ανέβην δὲ κατὰ ἀποκάλυψιν. » ᾽Αμφότεροι χρόνον συχνὸν ἐν 'Αντιοχείᾳ διέτριψαν, καὶ πλείστους ἐξ ἐθνῶν ἐσαγήνευσαν, κατὰ τὸν νόμον τῆς χάριτος βιοῦν παρεγγυῶντες. ᾿Αφικόμενοι δέ τινες ἐκ τῆς Ἰουδαίας τοῦ νόμου συνήγοροι, πείθειν ἐπειρῶντο τοὺς ἐξ ἐθνῶν τὴν κατὰ νόμον πολιτείαν ἀσπάζεσθαι" ἀλλ᾽ οἱ μεγάλοι κήρυκες τῆς ἀληθείας Βαρνάβας καὶ Παῦλος τὴν παρ᾽ ἐκείνων προσφερομένην διδασκαλίαν ἀπώσαντο. Πεῖσαι δὲ τὸν σύλλογον τῶν πιστῶν ἐθελήσαντες, ὅτι καὶ τοῖς μεγάλοις ἀποστόλοις τοῦτο δοκεῖ, ἔδραμον μὲν εἰς τὴν Ἰουδαίαν, ἐδίδαξαν δὲ τοὺς ἀποστόλους τὰ παρ᾽ ἐκείνων γεγενημένα, καὶ ἐκόμισαν γράμματα διαῤῥήδην παρεγγυῶντα, μὴ ἐπιθεῖναι τοῖς ἔθνεσι τὸν τοῦ νόμου ζυγὸν, ἀλλ᾽ ἀπέχεσθαι εἰδωλοθύτου, καὶ πορνείας, καὶ πνικτοῦ, καὶ αἵματος. Ταῦτα ἡγοῦμαι διηγεῖσθαι τὸν θεῖον ᾿Απόστολον. ε Καὶ ἀνεθέμην αὐτοῖς τὸ Εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσι, κατ᾽ ἰδίαν δὲ τοῖς δοκοῦσι, μήπως εἰς κενὸν τρέχω, ἢ ἔδραμον. » Τοῖς δοκοῦσιν εἶπεν, ἀντὶ τοῦ, τοῖς ἐπισήμοις. Ἰδίᾳ δὲ αὐτοῖς ἀνέθετο, ἐπειδήπερ ἧσαν πολλοὶ τὸν ὑπὲρ τοῦ νόμου ζῆλον ἔχοντες, ὡς ὁ μακάριος εἶπεν Ἰάκωβος. Τὸ δὲ, μήπως εἰς κενὸν τρέχω ἢ ἔδραμον, οὐ περὶ ἑαυτοῦ τέθεικεν, ἀλλὰ περὶ τῶν ἄλλων" τουτέστιν, ἵνα μάθωσιν ἅπαντες τὴν τοῦ κηρύγματος συμφωνίαν, καὶ ὅτι καὶ τοῖς ἄλλοις ἀρέσκει τὰ ὑπ᾽ ἐμοῦ ### English translation (Claude) “Then after three years I went up to Jerusalem to visit Peter.” This again shows the virtue of his soul. For though he needed no human teaching, since he had received it from the God of the universe, he pays the fitting honor to the leader. For this reason he had gone to him, not to learn anything from him, but only to see him. He shows also his affection: “And I stayed with him fifteen days. But I saw none of the other apostles except James, the brother of the Lord.” He was called the brother of the Lord, but was not so by nature. Nor, as some have supposed, was he a son of Joseph born of an earlier marriage; he was the son of Clopas and the Lord's cousin; for he had as mother the sister of the Lord's mother. … “In what I write to you, behold, before God, I do not lie. Then I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea that are in Christ; they only kept hearing: He who once persecuted us now preaches the faith he once tried to destroy. And they glorified God in me.” For learning … of the sudden change, and that the wolf was doing the work of shepherds, [they made] my affairs [an occasion] of hymnody to God … “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. And I went up according to a revelation.” Both of them spent a long time in Antioch and netted very many from the Gentiles, urging them to live by the law of grace. But some came from Judea, advocates of the law, and tried to persuade those from the Gentiles to embrace the way of life according to the law; but the great heralds of the truth, Barnabas and Paul, rejected the teaching they offered. Wishing to persuade the assembly of the faithful that the great apostles too thought so, they ran to Judea, informed the apostles of what those men had done, and brought back letters expressly charging that the yoke of the law should not be laid on the Gentiles, but that they should abstain from things sacrificed to idols, from sexual immorality, from what is strangled, and from blood. This, I think, is what the divine Apostle relates. “And I laid before them the gospel that I preach among the Gentiles, but privately before those of repute, lest somehow I should be running or had run in vain.” By “those of repute” he means the eminent. He laid it before them privately, since there were many who had zeal for the law, as the blessed James said. And “lest somehow I should be running or had run in vain” he did not put about himself, but about the others; that is, so that all might learn the harmony of the proclamation, and that what I [teach] pleases the others too … ### Scripture references - Gal 1:18: quotation, high confidence - Gal 1:19: quotation, high confidence - Gal 1:20–24: quotation, high confidence - Gal 2:1–2: quotation, high confidence - Acts 15:1–29: allusion, high confidence - Acts 21:20: allusion, medium confidence - John 19:25: allusion, low confidence ### Translation notes - This ref holds Gal 1:18–2:2 (lemmas of 1:18, 1:18b–19, 1:20–24 and 2:1–2). Lines are lost in the scan (“…”), including the start of the lemma of 1:20; the end of the section breaks off. Theodoret's view that James was the Lord's cousin, not a son of Joseph by an earlier marriage, is translated as written. Allusions: Acts 15:1–29 (the decree, 15:20, 29); Acts 21:20 (James on those zealous for the law). Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 1.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-18). ## On Gal 2:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret takes the uncircumcised Titus as proof that the apostles did not require Gentile believers to keep the law. ### Greek text Υ΄. « ᾿Αλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοὶ, Ἕλλην ὧν, ἠναγκάσθη περιτμηθῆναι. » ᾿Απόδειξις αὕτη μεγίστη τοῦ μηδὲ τοῖς ἀποστόλοις δοκεῖν τοὺς ἐξ ἐθνῶν φυλάττειν τὸν νόμον. Τὸν γὰρ Τίτον, ἀπερίτμητον ὄντα, καὶ ἐξ Ἑλλήνων κληθέντα, ἥκιστα περιτμηθῆναι… γων. Τοῦτο γάρ φησι· δ΄. « Διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσωνται. » Ὁ δὲ σύνδεσμος πρὸς τὴν τοῦ λόγου συνθήκην περιττός. Ἔστι γὰρ ἡ διάνοια τῶν ῥητῶν αὕτη Οὐδὲ Τίτος, καίτοι Ἕλλην ὧν, ἠναγκάσθη… τὰ ἑξῆς. ᾿Ελευθερίαν δὲ καλεῖ τὴν ἔξω τοῦ νόμου διαγωγήν. ### English translation (Claude) “But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.” This is the greatest proof that the apostles too did not think that those from the Gentiles should keep the law. For Titus, who was uncircumcised and called from among the Greeks, [they] least of all [compelled] to be circumcised … For this he says: “But because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, so that they might enslave us.” The conjunction is superfluous for the construction of the sentence. For the sense of the words is this: Not even Titus, though he was a Greek, was compelled … what follows. He calls freedom the way of life outside the law. ### Scripture references - Gal 2:3: quotation, high confidence - Gal 2:4: quotation, high confidence ### Translation notes - This ref holds Gal 2:3–4. Lines are lost in the scan (“…”). ### Citation (SBL) Theodoret, Interp. Gal. 2.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-3). ## On Gal 2:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul refused to yield to the advocates of the law, and that when the leading apostles kept the law out of condescension to weak Jewish believers he left the matter to God's judgment. ### Greek text ε΄. ε Οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ Εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. ν Οὐδὲ γὰρ πρὸς βραχὺ ἠνεσχόμεθα τῆς ἐκείνων φιλονείκου γνώμης, ἀλλὰ πάντων τοῦ Εὐαγγελίου προτετιμήκαμεν τὴν ἀλήθειαν. Ταῦτα μὲν οὖν περὶ τῶν διαθέσει τῷ νόμῳ δουλευόντων εἴρηκεν. Ἐπειδὴ δὲ εἰκὸς ἦν καὶ Γαλάτας εἰπεῖν, ὅτι καὶ αὐτοὶ τῶν ἀποστόλων οἱ πρῶτοι τὸν νόμον φυλάττουσιν" … θεῖος ᾿Απόστολος, ὡς τοῖς ἐξ Ἰουδαίων πεπιστευκόσιν, ἀσθενῶς ἔτι διακειμένοις, συγκαταβαίνοντες τοῦτο ποιεῖν ἠναγκάζοντο· μέσος ἀποληφθεὶς, καὶ κατηγορῆσαι μὲν αὐτῶν ἀτοπώτατον νομίσας, γυμνῶσαι δὲ τὸν σκοπὸν οὐκ ἐθελήσας, ἵνα μὴ τῇ… σχηματίζεται μὲν ὡς δυσχεραίνων δῆθεν τὰ γινόμενα, εἰπεῖν δέ τι περὶ αὐτῶν βαρυνόμενος, τῇ τοῦ Θεοῦ ψήφῳ τὸ πᾶν ἀνατίθησιν. ### English translation (Claude) “To whom we did not yield in subjection even for an hour, so that the truth of the gospel might remain with you.” For we did not bear their contentious opinion even briefly, but set the truth of the gospel above all things. These things he has said about those who serve the law by disposition. But since it was likely that the Galatians too would say that the first of the apostles keep the law, … the divine Apostle [knew] that they were compelled to do this in condescension to those who had believed from among the Jews and were still weak; caught in the middle, thinking it most absurd to accuse them and unwilling to lay bare their aim, lest … he presents himself as though displeased with what was happening, but, being reluctant to say anything about them, he refers the whole matter to the judgment of God. ### Scripture references - Gal 2:5: quotation, high confidence ### Translation notes - Lines are lost in the scan (“…”). Theodoret's view that the leading apostles kept the law only out of condescension is translated as written. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 2.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-5). ## On Gal 2:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the agreement with James, Cephas and John and Paul's rebuke of Peter at Antioch, which he reads as a rebuke Peter accepted in silence for the benefit of both Jewish and Gentile believers. ### Greek text ς΄. ε ᾿Απὸ δὲ τῶν δοκούντων εἶναί τι, ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει" πρόσωπον Θεὸς ἀνθρώπου… θ΄, ι΄. « Καὶ γνόντες τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι Ἰάκωβος, καὶ Κηφᾶς, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα αὐτοὶ μὲν εἰς τὴν περιτομὴν, ἡμεῖς δὲ εἰς τὰ ἔθνη· μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. »… « ᾿Αλλ᾽ ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων" Εἰ σὺ Ἰουδαῖος ὧν ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; » Περὶ μὲν οὖν τῶν ἄλλων, φησὶ, τῶν κακῶς κεχρημένων τῷ νόμῳ ἐκεῖνα εἶπον, δυσχεραίνων δὲ, ὡς τῶν οἰκείων μαθητῶν βλαπτομένων ἐντεῦθεν " τοῦτο γὰρ δὴ καὶ εἴρηκε, Τί τὰ ἔθνη Ἰουδαΐζειν; Σόν ἐστι δόγμα, μὴ κατὰ νόμον πολιτεύεσθαι τούτους· ἀντιφθέγγεται δὲ τοῖς ἤδη γραφεῖσι τὰ πράγματα, Ὃ δὲ μέγας Πέτρος τῇ σιγῇ κυροῖ τὰ λεγόμενα, μονονουχὶ λέγων πρὸς τοὺς ἐξ Ἰουδαίων πεπιστευκότας τοὺς τηνικαῦτα παρόντας, ὅτι Δίκαια ἐπιμέμφεται, καὶ ἀντιλέγειν τοῖς λεγομένοις οὐκ ἔνεστιν. Ὅτι γὰρ ἔστερξε τὰ λεγόμενα, τῆς τῶν ἀκουόντων προμηθούμενος ὠφελείας, παντί ποὺ δῆλον" ἐπειδὴ τοίνυν ὁ μὲν ἐπεμέμψατο, ὁ δὲ σιγῇ κατεδέξατο, καὶ τοῖς ἐξ ᾿Ιουδαίων, καὶ τοῖς ἐξ ἐθνῶν, ὀνησιφόρον κατεσκευάσθη φάρμακον. Ταῦτα δὲ Γαλάταις γέγραφεν ὁ θεῖος ᾿Απόστολος, διδάσκων ὡς καὶ οἱ μεγάλοι καὶ οἱ πρῶτοι ἀπόστολοι, τῆς Ἰουδαίων ἀσθενείας χάριν, ἔστιν ὅτε τὸν νόμον φυλάττειν ἠνείχοντο, οὐκ ἀεὶ δὲ τοῦτο διετέλουν ποιοῦντες. Λέγει δὲ καὶ τὰ ἄλλα, ὅσα πρὸς τὸν μακάριον ἔφη Πέτρον, τῆς τῶν παρόντων Ἰουδαίων προμηθού… ιε΄, ις΄. « Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα ἐκ πίστεως Χριστοῦ δικαιωθῶμεν, καὶ … ### English translation (Claude) “But from those who were reputed to be something (what they once were makes no difference to me; God does not accept the person of a man) …” … “And when they recognized the grace given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that they should go to the circumcision and we to the Gentiles; only that we should remember the poor, which very thing I was also eager to do.” … “But when I saw that they were not walking straight according to the truth of the gospel, I said to Cephas before them all: If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to Judaize?” About the others, he says, who make bad use of the law, I said those things; but I spoke as one displeased, as though his own disciples were being harmed by it; for this is why he said, “Why do you compel the Gentiles to Judaize?” The decree that these should not live according to the law is yours; and your actions contradict what has already been written. But the great Peter by his silence confirms what is said, all but saying to those who had believed from among the Jews and were present at the time: He rebukes justly, and it is not possible to contradict what is said. For that he approved what was said, providing for the benefit of the hearers, is surely plain to everyone. Since, then, the one rebuked and the other accepted it in silence, a beneficial remedy was prepared both for those from the Jews and for those from the Gentiles. The divine Apostle wrote this to the Galatians, teaching that even the great and first apostles sometimes allowed themselves to keep the law for the sake of the weakness of the Jews, but did not continue doing so always. He also states the other things that he said to the blessed Peter, providing for the Jews who were present: “We are Jews by nature and not sinners from the Gentiles; knowing that a man is not justified by works of law but through faith in Jesus Christ, we too believed in Christ Jesus, so that we might be justified by faith in Christ, and … ### Scripture references - Gal 2:6: quotation, high confidence - Gal 2:9–10: quotation, high confidence - Gal 2:14: quotation, high confidence - Gal 2:15–16: quotation, high confidence - Acts 15:7–11: allusion, medium confidence ### Translation notes - This ref holds Gal 2:6 and 2:9–16a (lemmas of 2:6, 2:9–10, 2:14 and 2:15–16a); the rest of 2:6 and 2:7–8, 2:11–13, and the comment on the first lemmas are lost in the scan (“…”). The lemma of 2:16 continues in ref 2.10. Theodoret's reading of the dispute at Antioch (Peter's silence as consent) is his own and is translated as written. “The decree” refers to Acts 15:7–11, 23–29. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 2.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-6). ## On Gal 2:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret distinguishes the moral commands of the law, which nature also teaches, from its ceremonial works (Sabbath, circumcision, purity, sacrifices), which he identifies as the works of the law that cannot justify. ### Greek text οὐκ ἐξ ἔργων νόμου.» Τὸ, φύσει Ἰουδαῖοι, ἀντὶ τοῦ, Ἄνωθεν τοῦτο καὶ ἐκ προγόνων ὄντες, ἐξ ᾿Αβραὰμ τὸ γένος κατάγοντες, καὶ τοῦτο μέντοι τὸ γένος αὐχοῦντες, ἐπειδὴ ἔγνωμεν ὡς οὐκ οἷόν τε τὴν ἀληθῆ δικαιοσύνην ἐκ τῆς κατὰ νόμον πολιτείας καρπώσασθαι, τῷ Δεσπότῃ Χριστῷ πεπιστεύκαμεν, τὴν ἐκ τῆς πίστεως δικαιοσύνην δρεπόμενοι, καὶ τὰ ἐπηγγελμένα προσμένοντες ἀγαθά. « Διότι οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ. » Τὰ ἀναγκαῖα τοῦ νόμου καὶ ἡ φύσις ἐδίδαξε· τουτέστι τό" Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καὶ ὅσα τοιαῦτα. Τὰ δέ γε περὶ Σαββάτου, καὶ περιτομῆς, καὶ λεπροῦ, καὶ γονοῤῥυοῦς, καὶ θυσιῶν, καὶ περιῤῥαντηρίων, ἴδια ἦν τοῦ νόμου· οὐδὲν γὰρ περὶ τούτων ἡ φύσις ἐπαίδευσε, Ταῦτα τοίνυν ἔργα λέγει τοῦ νόμου. Τούτων δὲ ἡ μὲν παράβασις ἁμαρτία, ἡ δὲ φυλακὴ οὐ δικαιοσύνης τελείας κατόρθωσις. Ταῦτα γὰρ ἑτέρων αἰνίγματα " Ἰουδαίοις δὲ ὅμως κατ᾽ ἐκεῖνον ἥρμοττε τὸν καιρόν. Περὶ τούτων εἶπεν ὁ θεῖος ᾿Απόστολος, Διότι οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ. Εἶτα συλλογίζεται τὰ εἰρημένα. ### English translation (Claude) … not by works of law.” “Jews by nature” stands for: being so from of old and from our ancestors, tracing our descent from Abraham, and indeed boasting of this descent; since we have come to know that it is not possible to reap true righteousness from the way of life according to the law, we have believed in Christ the Master, gathering the righteousness that comes from faith and awaiting the promised good things. “Because by works of law no flesh will be justified.” The necessary things of the law nature too taught: that is, You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness against your neighbor, honor your father and your mother, and all such things. But the things about the Sabbath, circumcision, the leper, one with a discharge, sacrifices and sprinklings were peculiar to the law; for nature taught nothing about these. These, then, he calls works of the law. Of these the transgression was sin, but the keeping is not the accomplishment of perfect righteousness. For these were figures of other things; yet they suited the Jews at that time. About these the divine Apostle said, “Because by works of law no flesh will be justified.” Then he draws a conclusion from what has been said. ### Scripture references - Gal 2:16: quotation, high confidence - Exod 20:12–16: quotation, high confidence ### Translation notes - The ref does not hold Gal 2:10: it holds the end of the lemma of 2:16 (begun in ref 2.6) and 2:16c, with Theodoret's comment. Theodoret's distinction between the moral and the ceremonial parts of the law is translated as written. Quotations: Exod 20:12–16. Migne's apparatus, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-10). ## On Gal 2:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that if leaving the law for faith were transgression, the blame would fall on Christ, who gave the New Covenant, which is unthinkable. ### Greek text ιζ΄. « Εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ, εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοὶ, ἄρα Χριστὸς ἁμαρτίας διάκονος; Μὴ γένοιτο. » Εἰ δὲ ὅτι τὸν νόμον… ἐπ᾿ αὐτὸν πίστεως τῆς δικαιοσύνης ἀπολαύσασθαι προσδοκήσαντες, παράβασις τοῦτο νενόμισται, εἰς αὐτὸν ἡ αἰτία χωρήσει τὸν Δεσπότην Χριστόν " αὐτὸς γὰρ ἡμῖν τὴν Καινὴν ὑπέδειξε Διαθήκην· ἀλλὰ μὴ γένοιτο ταύτην ἡμᾶς τολμῆσαι τὴν βλασ… ### English translation (Claude) “But if, while seeking to be justified in Christ, we ourselves also were found sinners, is Christ then a minister of sin? By no means.” But if, because [we left] the law … and expected to enjoy righteousness through faith in him, this is considered transgression, the blame will pass to Christ the Master himself; for it was he who showed us the New Covenant. But far be it from us to dare this blasph[emy] … ### Scripture references - Gal 2:17: quotation, high confidence ### Translation notes - Lines are lost in the scan (“…”), and the section breaks off. Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 2.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-17). ## On Gal 2:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul turns the charge around: returning to the law, not leaving it, is the transgression. ### Greek text τη΄. « Εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίστημι. » Ταῦτα οὐ περὶ ἑαυτοῦ μόνον ἔφη, ἀλλὰ καὶ περὶ τῶν ἀποστόλων " καὶ γὰρ καὶ ἐκείνοις συνέδοξε, τοὺς ἐξ ἐθνῶν μὴ φυλάττειν τὸν νόμον. Παραβαίνομεν δὲ, φησὶ, προφανῶς τὰ συγκείμενα, ἅπερ ᾠκοδομήσαμεν καταλύοντες " ᾠκοδομήσαμεν δὲ τὰ ἔθνη, οὐκ ἐπὶ τὸν τοῦ νόμου, ἀλλ᾽ ἐπὶ τὸν τοῦ Χριστοῦ θεμέλιον, Ἄγαν δὲ σοφῶς τὴν κατηγορίαν ἀντέστρεψεν. Ἐκείνων γὰρ παράβασιν καλούντων τὸ μὴ φυλάττειν τὸν νόμον, αὐτὸς παράβασιν κέκληκε τοῦ νόμου τὴν φυλακήν. Εἶτα τοῦτο σαφέστερον δείκνυσιν. ### English translation (Claude) “For if I build up again the things I tore down, I prove myself a transgressor.” He said this not about himself only, but also about the apostles; for they too agreed that those from the Gentiles should not keep the law. We plainly transgress what was agreed, he says, by tearing down what we built; and we built the Gentiles not on the foundation of the law but on that of Christ. Very wisely he turned the accusation around: for while those men called not keeping the law a transgression, he has called keeping the law a transgression. Then he shows this more clearly. ### Scripture references - Gal 2:18: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 2.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-18). ## On Gal 2:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/0/#p-2-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the law itself led Paul to Christ, so that he died to the law, was crucified with Christ in baptism, and lives by faith, and that justification by the law would make Christ's death superfluous. ### Greek text ιθ΄. « Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω. » Ἐγὼ, φησὶν, αὐτῷ τῷ νόμῳ πεισθεὶς νεκρὸν ἐμαυτὸν τῷ νόμῳ κατέστησα. Ὁ νόμος γάρ μοι τὸν Χριστὸν προεμήνυσεν᾽ ἐκείνῳ πεισθεὶς προσελήλυθα τούτῳ. Καὶ ἐκείνῳ μέν εἶμι νεκρὸς, οὐκέτι γὰρ πολιτεύομαι κατ᾽ ἐκεῖνον, τοῖς δὲ τούτου δόγμασιν ἕπομαι. « Χριστῷ συνεσταύρωμαι. ν Συνετάφην γὰρ αὐτῷ διὰ τοῦ βαπτίσματος. … κ΄. « Ζῶ δὲ, οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. ν Τὴν προτέραν ἀπεθέμην ζωὴν, εἰς ἑτέραν ζωὴν ζωήν. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. » Καὶ ἐν τῇ θνητῇ δὲ ταύτῃ ζωῇ τὴν ἀθάνατον προδιαγράφω ζωὴν, καὶ διὰ τῆς πίστεως ἐκείνην ὁρῶ. Τούτου χάριν τὸν ὑπὲρ ἐμοῦ θάνατον ὁ Δεσπότης Χριστὸς κατεδέξατο, ἴνα μοι τὴν ἀθάνατον ζωὴν πραγματεύσηται. κα΄. « Οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ. ν Ὁ γὰρ κατὰ νόμον πολιτευόμενος ἀτιμάζει τὴν χάριν, ὡς οὐκ ἀρκοῦσαν εἰς σωτηρίαν. ε« Εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανε. ν Περιττὸς γὰρ ὁ τοῦ Δεσπότου θάνατος, εἴπερ ἄρα ὁ νόμος εἰς κτῆσιν δικαιοσύνης ἀρκεῖ, Οὕτω ταῦτα διεξελθὼν ἐκ τῆς πρὸς τὸν τρισμακάριον Πέτρον διαλέξεως, πρὸς αὐτοὺς λοιπὸν ἀποτείνεται, καὶ βαρυθυμῶν ἀποτείνεται. ### English translation (Claude) “For through the law I died to the law, so that I might live to God.” I, he says, persuaded by the law itself, made myself dead to the law. For the law foretold Christ to me; persuaded by it, I came over to him. And to the law I am dead, for I no longer live according to it, but I follow Christ's teachings. “I have been crucified with Christ.” For I was buried with him through baptism. … “And I live, no longer I, but Christ lives in me.” I put off the former life, [passing] into another life. “And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” Even in this mortal life I sketch beforehand the immortal life, and through faith I see it. For this reason Christ the Master accepted death for me, so that he might procure for me the immortal life. “I do not set aside the grace of God.” For he who lives according to the law dishonors grace, as not sufficient for salvation. “For if righteousness is through the law, then Christ died for nothing.” For the Master's death is superfluous if the law is sufficient for acquiring righteousness. Having thus gone through these matters from the conversation with the thrice-blessed Peter, he now turns to them, and turns to them with deep vexation. ### Scripture references - Gal 2:19: quotation, high confidence - Gal 2:20: quotation, high confidence - Rom 6:4: allusion, medium confidence - Gal 2:21: quotation, high confidence ### Translation notes - This ref holds Gal 2:19–21 (lemmas of 2:19a, 2:19b, 2:20a, 2:20b, 2:21a and 2:21b). Words are lost in the scan after the comment on 2:19b (“…”). The reference to burial with Christ through baptism alludes to Rom 6:4. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 2.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-19). ## On Gal 3:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads “bewitched” (literally “cast the evil eye on”) as implied praise of the Galatians' former prosperity in faith, and Paul's lament as fatherly affection. ### Greek text α΄. « Ὧ ἀνόητοι Γαλάται, ὑμᾶς ἐβάσκανε τῇ ἀληθείᾳ μὴ πείθεσθαι;» Μετ᾿ εὐφημίας ἡ παροινία. Βασκαίνει γάρ τις εὐπόρῳ, οὐ πένητι" εὐημεροῦσιν, οὐ δυσπραγοῦσι. Δηλοῖ τοίνυν ὁ λόγος τὴν προτέραν αὐτῶν περὶ τὴν εὐσέβειαν προθυμίαν " ἐκφαίνει δὲ καὶ τὴν πατρικὴν τοῦ ᾿Αποστόλου φιλοστοργίαν. Ὀλοφύρεται γὰρ αὐτοὺς, ὡς τὸν συνηλεγμένον ἀπολέσαντας πλοῦτον, Ποῖος, φησὶ, δαίμων φθονερός τε καὶ βάσκανος τὸν ἀξιάγαστον ὑμῶν ἐσύλησε πλοῦτον; ε« Οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη, ἐν ὑμῖν ἐσταυρωμένος. » Οὕτω γὰρ ἐπιστεύσατε, ὡς αὐτὸν τοῦ Χριστοῦ τὸν σταυρὸν θεασάμενοι, Εἶτα τὸν νόμον καὶ τὴν χάριν παράλληλα τίθησι, καὶ τὰς ἀποδείξεις ἀναντιῤῥήτους παράγει, ### English translation (Claude) “O foolish Galatians, who has bewitched you not to obey the truth?” The outburst comes with praise. For one casts an envious eye on the well-off, not the poor; on those who prosper, not those in misfortune. The saying, then, shows their former eagerness for true religion; and it displays also the Apostle's fatherly affection. For he laments over them as having lost the wealth they had gathered. What envious, evil-eyed demon, he says, has robbed you of your admirable wealth? “Before whose eyes Jesus Christ was publicly portrayed as crucified among you.” For you believed as though you had seen the very cross of Christ. Then he sets the law and grace side by side, and brings forward irrefutable proofs. ### Scripture references - Gal 3:1: quotation, high confidence ### Translation notes - The verb ἐβάσκανε means both “bewitched” and “cast an envious (evil) eye on”; Theodoret's comment plays on the second sense. ### Citation (SBL) Theodoret, Interp. Gal. 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-1). ## On Gal 3:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the Galatians received the Spirit's gifts through faith, not the law, and that “flesh” here means the bodily observances of the law. ### Greek text β΄. ε« Τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν " ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως;» Κατ' ἐκεῖνον τὸν καιρὸν οἱ τῆς πνευματικῆς χάριτος ἀξιούμενοι, καὶ γλώτταις διαφόροις ἐλάλουν, καὶ προεφήτευον, καὶ ἐθαυματούργουν, ἀπὸ τῶν θαυμάτων λαμβάνοντες τοῦ κηρύγματος τὴν βεβαίωσιν. Τοῦτο τοίνυν ἐνταῦθα ἔφη· Ὁ νόμος ὑμῖν ἔδωκε τοῦ θείου Πνεύματος τὴν ἐνέργειαν, ἢ μόνη ἡ ἐπὶ τὸν Κύριον πίστις; γ΄. « Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε;» Πνεῦμα τὴν χάριν ἐκάλεσε" σάρκα δὲ τὴν κατὰ νόμον πολιτείαν, ἐπειδὴ σωματικὰ ἦν τοῦ νόμου τὰ περιττά. Περὶ σῶμα γὰρ ἡ περιτομὴ, καὶ τοῦ Σαββάτου ἡ φυλακὴ, καὶ ἡ λέπρα, καὶ τὰ περιῤῥαντήρια, καὶ τὰ ἄλλα ὅσα τοιαῦτα. Εἶτα ἀπὸ τῶν παθημάτων τὴν κατηγορίαν ### English translation (Claude) “This only I want to learn from you: did you receive the Spirit by works of law, or by the hearing of faith?” At that time those who were granted spiritual grace both spoke in various tongues and prophesied and worked wonders, receiving from the wonders the confirmation of the proclamation. So he says this here: Did the law give you the working of the divine Spirit, or faith in the Lord alone? “Are you so foolish? Having begun in the Spirit, are you now being perfected in the flesh?” He called grace “Spirit,” and the way of life according to the law “flesh,” since the superfluous parts of the law were bodily. For circumcision concerns the body, as do the keeping of the Sabbath, leprosy, the sprinklings, and all such things. Then from the sufferings [he draws] the accusation … ### Scripture references - Gal 3:2: quotation, high confidence - Gal 3:3: quotation, high confidence ### Translation notes - This ref holds Gal 3:2–3. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-2). ## On Gal 3:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the Galatians' sufferings for Christ would be wasted if they turned to the law, but Paul leaves them hope. ### Greek text δ΄. ε Τοσαῦτα ἐπάθετε εἰκῇ; ν Οὐ γὰρ ὑπὲρ τοῦ νόμου, ἀλλ᾽ ὑπὲρ τοῦ Χριστοῦ τὰ παθήματα. … Χριστὸν καταλελοιπότες, καὶ τὴν κατὰ νόμον ἀσπασάμενοι πολιτείαν, οὐδὲν λοιπὸν ἀπὸ τῶν παθημάτων ἔχετε κέρδος. ᾿Αλλ᾽ ἐλπίδα αὐτοῖς ὑποφαίνων χρηστὴν, ἐπήγαγεν" « Εἴ γε καὶ εἰκῇ. » Ἐὰν γὰρ θελήσητε προσμεῖναι τῇ χάριτι, ἀπολήψεσθε τὸν ὑπὲρ τῶν παθημάτων μισθόν. Εἶτα σαφέστερον περὶ τῶν χαρισμάτων διέξεισιν. ### English translation (Claude) “Did you suffer so many things in vain?” For the sufferings were not for the law, but for Christ. But … having left Christ and embraced the way of life according to the law, you have no gain left from the sufferings. But hinting at a good hope for them, he added: “If indeed it was in vain.” For if you are willing to remain in grace, you will receive the reward for the sufferings. Then he goes through the matter of the gifts more clearly. ### Scripture references - Gal 3:4: quotation, high confidence ### Translation notes - Words are lost in the scan (“…”). Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 3.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-4). ## On Gal 3:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that the gifts of the Spirit came through faith, and turns to the example of Abraham. ### Greek text ε΄. « Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; » Οὕτω δείξας τῆς πίστεως τὸν καρπὸν, ἀπὸ τῶν πάλαι γεγενημένων πάλιν αὐτοὺς… ### English translation (Claude) “So does he who supplies the Spirit to you and works mighty works among you [do so] by works of law, or by the hearing of faith?” Having thus shown the fruit of faith, from what happened long ago he again … them … ### Scripture references - Gal 3:5: quotation, high confidence ### Translation notes - The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-5). ## On Gal 3:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul here summarizes the argument of Romans that Abraham was justified by faith. ### Greek text ς΄. « Καθὼς ᾿Αβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. ν Ταῦτα ἐν τῇ πρὸς Ῥωμαίους πλατύτερον γέγραφε. Καὶ ἐνταῦθα δὲ ἐν κεφαλαίῳ διδάσκει τὸν ᾿Αβραὰμ ἐκ πίστεως δικαιωθέντα, καὶ τοὺς τροφίμους τῆς πίστεως υἱοὺς τοῦ ᾿Αβραὰμ χρηματίζοντας. Τοῦτο γὰρ ἐπήγαγε· ### English translation (Claude) “Just as Abraham believed God, and it was credited to him as righteousness.” He wrote of this more broadly in the letter to the Romans. Here too he teaches in summary that Abraham was justified by faith, and that the nurslings of faith are called sons of Abraham. For he added: ### Scripture references - Gal 3:6: quotation, high confidence - Gen 15:6: quotation, high confidence - Rom 4:1–25: allusion, medium confidence ### Translation notes - The lemma quotes Gen 15:6; the fuller treatment is Rom 4. ### Citation (SBL) Theodoret, Interp. Gal. 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-6). ## On Gal 3:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the promise to Abraham foretold the Gentiles' justification by faith, and that the law curses all who fail to keep every command. ### Greek text ζ΄. « Γινώσκετε ἄρα, ὅτι οἱ ἐκ πίστεως οὗτοι υἱοί εἰσιν ᾿Αβραάμ. » Λέγει δὲ καὶ τὸν τρόπον. η΄, θ΄. « Προϊδοῦσα δὲ ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προευηγγελίσατο τῷ ᾿Αβραὰμ, ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ ᾿Αβραάμ. » Ἄνωθεν ταῦτα καὶ ὥρισε καὶ προηγόρευσεν ὁ Θεός. Τῷ γὰρ ᾿Αβραὰμ ἐπηγγείλατο τὴν τῶν ἐθνῶν εὐλογίαν. Εἴ τις τοίνυν τῆς ἐκείνου συγγενείας ἀξιωθῆναι ποθεῖ, τὴν ἐκείνου πίστιν ζηλούτω. Οὕτω τὴν πίστιν ἐγκωμιάσας, καὶ δείξας αὐτῆς τοὺς καρποὺς ἀπὸ τῶν τοῦ Πνεύματος χαρισμάτων, δείξας δὲ αὐτὴν καὶ τοῦ νόμου πρεσβυτέραν ἐξ αὐτῆς τοῦ νόμου τῆς μαρτυρίας (ἡ γὰρ Παλαιὰ Διαθήκη τὰ κατὰ τὸν ᾿Αβραὰμ διηγεῖται), παρατίθησι λοιπὸν τὸν νόμον ἐκ παραλλήλου, δεικνὺς τὸ διάφορον. ι΄. « Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσί, » Πόθεν τοῦτο δῆλον; ε Γέγραπται γάρ" Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου, τοῦ ποιῆσαι αὐτά. » Ὁ νόμος κελεύει πάντα πληροῦσθαι τὰ ἐν αὐτῷ διηγορευμένα, τοὺς δὲ τὸ τυχὸν παραβαίνοντας, ἀραῖς ὑποβάλλει. ### English translation (Claude) “Know, then, that those who are of faith, these are sons of Abraham.” He states also the manner: “And the Scripture, foreseeing that God justifies the Gentiles by faith, preached the gospel beforehand to Abraham: In you all the nations shall be blessed. So then those who are of faith are blessed with faithful Abraham.” God both determined and foretold these things from of old; for to Abraham he promised the blessing of the nations. If anyone, then, longs to be granted kinship with him, let him emulate his faith. Having thus praised faith and shown its fruits from the gifts of the Spirit, and shown also that it is older than the law, from the testimony of the law itself (for the Old Testament narrates the affairs of Abraham), he now sets the law side by side with it, showing the difference. “For as many as are of works of law are under a curse.” How is this plain? “For it is written: Cursed is everyone who does not abide by all the things written in the book of the law, to do them.” The law commands that all its injunctions be fulfilled, and subjects to curses those who transgress in any chance point. ### Scripture references - Gal 3:7: quotation, high confidence - Gal 3:8–9: quotation, high confidence - Gen 12:3: quotation, high confidence - Gal 3:10: quotation, high confidence - Deut 27:26: quotation, high confidence ### Translation notes - This ref holds Gal 3:7–10 (lemmas of 3:7, 3:8–9 and 3:10). Quotations: Gen 12:3 (with 18:18); Deut 27:26. ### Citation (SBL) Theodoret, Interp. Gal. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-7). ## On Gal 3:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul supports his argument with Habakkuk's word that the righteous shall live by faith. ### Greek text ια΄. « Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ, δῆλον. » Πόθεν δῆλον; « Ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. » Τῇ προφητικῇ μαρτυρίᾳ τὸν οἰκεῖον… ### English translation (Claude) “Now that no one is justified by the law before God is evident.” Whence evident? “Because the righteous shall live by faith.” By the prophetic testimony [he confirms] his own … ### Scripture references - Gal 3:11: quotation, high confidence - Hab 2:4: quotation, high confidence ### Translation notes - The lemma quotes Hab 2:4. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 3.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-11). ## On Gal 3:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the law demands deeds, and that Christ freed all from its curse by accepting the death it calls accursed, so that the blessing promised to Abraham comes to the Gentiles. ### Greek text ιβ΄. « Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως " ἀλλ᾽ ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς, ν Ὁ νόμος οὐ πίστιν ζητεῖ, ἀλλὰ πρᾶξιν ἀπαιτεῖ, καὶ τοῖς φυλάττουσι τὴν ζωὴν ἐπαγγέλλεται. ιγ΄. « Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα.» Ἔδειξε τὸν νόμον ἀρώμενον πᾶσι τοῖς μὴ πάντα τὰ ἐν αὐτῷ διηγορευμένα φυλάττουσιν᾽ ἔδειξε δὲ πάλιν οὐδένα κατὰ νόμον δικαιωθῆναι δυνάμενον. Πάντων τοίνυν ὑπὸ τὴν ἀρὰν τοῦ νόμου γεγενημένων, δείκνυσι τὸν Χριστὸν ταύτης ἡμᾶς ἐλευθερώσαντα τῆς ἀρᾶς. Λέγει δὲ καὶ τὸν τρόπον. ε Γέγραπται γάρ᾽ Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. » Ταῖς ἀραῖς γὰρ τοῦ νόμου πάντων ὑποκειμένων, τὸν κατὰ τὸν νόμον ἐπάρατον αὑτὸς κατεδέξατο θάνατον, ἵνα τῆς ἀρᾶς πάντας ἀνθρώπους ἐλευθερώσῃ, καὶ τὴν ἐπηγγελμένην πᾶσιν εὐλογίαν δωρήσηται. Τοῦτο γὰρ ἐπάγει" ιδ΄, « Ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως. » Τὴν γὰρ ἐπηγγελμένην τοῖς ἔθνεσι διὰ τοῦ ᾿Αβραὰμ εὐλογίαν δωρεῖται τοῖς πιστεύουσιν ἡ χάρις τοῦ Πνεύματος. Οὕτω δείξας τὴν πίστιν πρεσβυτέραν τοῦ νόμου, διδάσκει πάλιν ὡς ὁ νόμος ἐμποδὼν οὐ δύναται γενέσθαι ταῖς θείαις ἐπαγγελίαις. ### English translation (Claude) “But the law is not of faith; rather, the man who has done them shall live by them.” The law does not seek faith but demands action, and promises life to those who keep it. “Christ redeemed us from the curse of the law, having become a curse for us.” He showed the law cursing all who do not keep all the things enjoined in it; and he showed again that no one could be justified according to the law. Since all, then, had come under the curse of the law, he shows Christ freeing us from this curse. He states also the manner: “For it is written: Cursed is everyone who hangs on a tree.” For since all were subject to the curses of the law, he himself accepted the death accursed according to the law, so that he might free all men from the curse and grant the blessing promised to all. For he adds: “So that the blessing of Abraham might come to the Gentiles in Christ Jesus, so that we might receive the promise of the Spirit through faith.” For the blessing promised to the Gentiles through Abraham the grace of the Spirit gives to those who believe. Having thus shown that faith is older than the law, he teaches again that the law cannot become a hindrance to the divine promises. ### Scripture references - Gal 3:12: quotation, high confidence - Lev 18:5: quotation, high confidence - Gal 3:13: quotation, high confidence - Deut 21:23: quotation, high confidence - Gal 3:14: quotation, high confidence ### Translation notes - This ref holds Gal 3:12–14. Quotations: Lev 18:5; Deut 21:23. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 3.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-12). ## On Gal 3:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the law, given 430 years later, cannot alter God's covenant with Abraham, whose “seed” in the promise is Christ alone, through whom the nations are blessed. ### Greek text ιε΄. ε« ᾿Αδελφοὶ, κατ᾽ ἄνθρωπον λέγω. » ᾿Αντὶ τοῦ, ᾿Ανθρωπίνοις πράγμασι κέχρημαι. « Ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιαπάσσεται. » Τὴν εὖ καὶ καλῶς καὶ λίαν ἀκολούθως ὑπό τινος γεγενημένην διαθήκην ἀνατρέψαι οὐκ οἷόν τε, οὔτε μὴν προσθεῖναί τι αὐτῇ δυνατόν. Εἶτα ἀπὸ τῆς εἰκόνος ἐπὶ τὸ προκείμενον μεταβαίνει. ις΄, ιζ΄. « Τῷ δὲ ᾿Αβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός· Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Τοῦτο δὲ λέγω, διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ εἰς Χριστὸν ὁ μετὰ ἔτη τετρακόσια καὶ τριάκοντα γεγονὼς νόμος οὐκ ἀκυροὶ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν, » Καὶ ἡ πάλαι Γραφὴ διαθήκην τοῦ Θεοῦ καλεῖ τὴν πρὸς τὸν ᾿Αβραὰμ γεγενημένην ἐπαγγελίαν. Οὐκ οἷόν τε τοίνυν, ἢ προσθήκην τινὰ, ἢ ἀφαίρεσιν, ἢ λύσιν ἐκείνην λαβεῖν διὰ τῆς τοῦ νόμου θέσεως, ὃς μετὰ πλεῖστον γεγένηται χρόνον. Ἐπηγγείλατο δὲ διὰ τοῦ σπέρματος τοῦ ᾿Αβραὰμ εὐλογεῖν τὰ ἔθνη ὁ τῶν ὅλων Θεός. Τοῦτο δὲ τὸ σπέρμα αὐτός ἐστιν ὁ Δεσπότης Χριστός· δι᾽ αὐτοῦ γὰρ πέρας ἡ ὑπόσχεσις ἔλαβε, καὶ τὰ ἔθνη τῆς εὐλογίας τετύχηκεν. Οἱ δὲ ἄλλοι πάντες, καίτοι τῆς ἄκρας ἀρετῆς ἐπειλημμένοι, εἴτε Μωῦσῆς, εἴτε Σαμουὴλ, εἴτε Ἠλίας, καὶ ἁπαξαπλῶς ἅπαντες οἱ ἐξ Ἰσραὴλ τὸ γένος κατάγοντες, σπέρμα μὲν αὐτοῦ κατὰ φύσιν καλοῦνται, οὐ μὴν ἐκεῖνό εἰσι τὸ τὴν πηγὴν τῆς εὐλογίας κομίσαν τοῖς ἔθνεσιν. Τοῦτο γὰρ λέγει ὁ θεῖος ᾿Απόστολος" Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου,ὃς ἐστι Χριστός. Οὐκ ἐπειδὴ οὖν ἐξ ᾿Αβραὰμ τὸ γένος κατάγουσι κἀκεῖνοι, σπέρμα τοῦ ᾿Αβραὰμ ὀνομάζονται, ἀλλ᾽ ὅτι οὗτος κυρίως ταύτην ἔχει τὴν κλῆσιν, ἅτε δὴ μόνος κατὰ τὴν ἐπαγγελίαν δωρησάμενος εὐλογίαν τοῖς ἔθνεσιν. « Ἐν τῷ σπέρματί σου γὰρ, ἔφη. ἐνευλογηθήσεται πάντα τὰ ἔθνη τῆς γῆς. » Δι᾽ οὐδενὸς δὲ ἄλλου τῇδε τῆς εὐλογίας τὰ ἔθνη μετέλαχεν. Οὗ χάριν ὁ θεῖος Ἀπόστολος δείκνυσι τὴν ἐπαγγελίαν ἰσχυροτέραν τοῦ νόμου, καί φησιν" ### English translation (Claude) “Brothers, I speak in human terms.” Instead of: I use human affairs [as an illustration]. “Even a man's covenant, once ratified, no one sets aside or adds to.” A covenant made by someone well and properly and quite consistently cannot be overturned, nor can anything be added to it. Then he passes from the image to the matter in hand. “Now the promises were spoken to Abraham and to his seed. It does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. This I say: a covenant previously ratified by God in Christ the law, which came four hundred and thirty years afterward, does not annul, so as to make the promise void.” The ancient Scripture too calls the promise made to Abraham God's covenant. It is not possible, then, that it should receive any addition, subtraction, or dissolution through the giving of the law, which came about a very long time afterward. And the God of the universe promised to bless the nations through the seed of Abraham. This seed is Christ the Master himself; for through him the promise reached its fulfilment and the nations obtained the blessing. All the others, though they attained the height of virtue, whether Moses or Samuel or Elijah, and in short all who trace their descent from Israel, are called his seed by nature, yet they are not that [seed] which brought the fountain of blessing to the nations. For this is what the divine Apostle says: It does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. It is not, then, because those too trace their descent from Abraham that they are named seed of Abraham; rather, he properly bears this title, since he alone, in accordance with the promise, granted the blessing to the nations. “For in your seed,” he said, “all the nations of the earth shall be blessed.” Through no one else did the nations share in this blessing. That is why the divine Apostle shows that the promise is stronger than the law, and says: ### Scripture references - Gal 3:15: quotation, high confidence - Gal 3:16–17: quotation, high confidence - Gen 22:18: quotation, high confidence - Gen 12:7: allusion, low confidence ### Translation notes - This ref holds Gal 3:15–17 (lemmas of 3:15a, 3:15b and 3:16–17). Quotation: Gen 22:18 (compare Gen 12:7; 13:15). Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-15). ## On Gal 3:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret contrasts the law, which threatened a curse to guide its subjects, with the promise, which brings blessing to the nations. ### Greek text ιη΄. « Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκ ἔτι ἐξ ἐπαγγελίας" τῷ δὲ ᾿Αβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ Θεός. » Ὁ γὰρ νόμος τὴν ἀρὰν τοῖς ὑποκειμένοις ἐπήγαγε τῇ ἀπειλῇ δεδιττόμενος, καὶ πρὸς τὸ δέον ποδηγῆσαι τοὺς ὑποκειμένους βουλόμενος. ᾿Ἡ δὲ ἐπαγγελία τὴν εὐλογίαν προσφέρει τοῖς ἔθνεσιν. Εἶτα λύει τὸ ὑφορμοῦν. Ὑφορμεῖ δὲ τοῦτο, ὅτι περιττῶς ὁ νόμος ἐδόθη, τῆς ἐπαγγελίας τὴν εὐλογίαν ἐχούσης. Διδάσκει τοίνυν τῆς νομοθεσίας τὴν χρείαν. ### English translation (Claude) “For if the inheritance is from the law, it is no longer from a promise; but God granted it to Abraham through a promise.” For the law brought the curse on those subject to it, frightening them with the threat and wishing to guide those subject to it to what is right; but the promise brings the blessing to the nations. Then he resolves the objection lurking beneath. The lurking objection is this: that the law was given superfluously, since the promise holds the blessing. He teaches, then, the purpose of the legislation. ### Scripture references - Gal 3:18: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 3.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-18). ## On Gal 3:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the law was given through angels and Moses for the care of Israel until Christ, that the one God gave both promise and law, and that only the law's ceremonial additions are the “statutes not good” of Ezekiel. ### Greek text ιθ΄. ε Τί οὖν ὁ νόμος; ν Καθ ὑπόκρισιν ἀναγνωστέον. Τοῦτο, φησὶ, θέλεις μαθεῖν, τίνος χάριν ὁ νόμος ἐτέθη; ἐγώ σε διδάσκω. ε Τῶν παραβάσεων χάριν προσετέθη, ἄκρις οὗ ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται, διαταγεὶς δι᾿ ἀγγέλων ἐν χειρὶ μεσίτου. » Εἰς ἐπιμέλειαν ἐτέθη τοῦ γένους, ἐξ οὗ τὸ σπέρμα ἔμελλεν ἐκεῖνο κατὰ σάρκα βλαστάνειν. Ἐτέθη δὲ ἀγγέλων ὑπουργούντων, καὶ τῇ τούτου θέσει Μωῦσέως διακονοῦντος. Αὐτὸν γὰρ μεσίτην ἐκάλεσε. Τῶν δὲ ἀγγέλων ἐμνημόνευσε κἀν τῇ πρὸς Ἑβραίους Ἐπιστολῇ, ἔφη δὲ οὕτως· « Εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος. ν» Καὶ γὰρ τὸν Μιχαὴλ αὐτοῖς ἐπέστησεν ὁ τῶν ὅλων Θεὸς, καὶ τοῦτο ἡμᾶς ὁ μακάριος ἐδίδαξε Δανιήλ. Καὶ τῷ μεγάλῳ δὲ Μωσῇ ὑπέσχετο συμπέμψειν τὸν ἄγγελον τῷ λαῷ. κ΄. « Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν. » Ἐμεσίτευσε γὰρ τῷ λαῷ καὶ τῷ Θεῷ. ε« Ὁ δὲ Θεὸς εἷς ἐστιν.» Ὁ καὶ τὴν ἐπαγγελίαν τῷ ᾿Αβραὰμ δεδωκὼς, καὶ τὸν νόμον τεθεικὼς, καὶ νῦν τῆς ἐπαγγελίας ἡμῖν ἐπιδείξας τὸ πέρας. Οὐ γὰρ ἄλλος μὲν ἐκεῖνα Θεὸς ᾠκονόμησεν, ἄλλος δὲ ταῦτα. κα΄. « Ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; Μὴ γένοιτο, Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη. » Τοῦτο καὶ διὰ τοῦ ᾿Ιεζεκιὴλ εἶπεν ὁ τῶν ὅλων Θεός· « Καὶ ἔδωκα αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς. » Ταῦτα λέγων ἃ ἐκ περιουσίας εἶχεν ὁ νόμος, ἅπερ ἡ φύσις οὐ διηγόρευσε, τὰ περὶ θυσιῶν, καὶ λεπρῶν, καὶ γονοῤῥυῶν, καὶ τὰ τούτοις παραπλήσια. Ὅτι γὰρ τὰ ἀναγκαῖα τοῦ νόμου ζωοποιὰ, πάλιν δι᾽ αὐτοῦ τοῦ προφήτου εἴρηκεν" ε Καὶ ἔδωκα αὑτοῖς προστάγματα καὶ δικαιώματα, ἃ ποιήσει ἄνθρωπος, καὶ ζήσεται ἐν αὑτοῖς. » Ἐπειδὴ δὲ ταῦτα, φησὶ, παρεβάθησαν, « Ἕδωκα αὐτοῖς προστάγματα οὐ καλὰ καὶ δικαιώματα, ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς. » Καὶ οὐδὲ ταῦτα εἶπε… ### English translation (Claude) “Why then the law?” It is to be read as a question put in character. You want to learn this, he says: for what reason was the law laid down? I will teach you. “It was added because of transgressions, until the seed should come to whom the promise had been made, ordained through angels by the hand of a mediator.” It was laid down for the care of the race from which that seed was to spring according to the flesh. And it was laid down with angels ministering and Moses serving in its giving; for he called him the mediator. He mentioned the angels in the letter to the Hebrews too; he speaks thus: “For if the word spoken through angels.” For indeed the God of the universe set Michael over them, and the blessed Daniel taught us this. And to the great Moses he promised to send his angel with the people. “Now a mediator is not of one.” For he mediated between the people and God. “But God is one.” He who gave the promise to Abraham, and laid down the law, and has now shown us the fulfilment of the promise. For it was not one God who administered those things and another these. “Is the law then against the promises of God? By no means. For if a law had been given that could give life, righteousness would indeed be from the law.” This the God of the universe also said through Ezekiel: “And I gave them statutes that were not good, and ordinances by which they shall not live.” He says this of what the law had over and above, which nature did not enjoin: the things about sacrifices, lepers, those with a discharge, and things like these. For that the necessary things of the law give life he said again through the same prophet: “And I gave them statutes and ordinances, which if a man does, he shall live by them.” But since these, he says, were transgressed, “I gave them statutes that were not good, and ordinances by which they shall not live.” And not even these did he call … ### Scripture references - Gal 3:19: quotation, high confidence - Heb 2:2: quotation, high confidence - Dan 12:1: allusion, medium confidence - Exod 23:20: allusion, medium confidence - Gal 3:20: quotation, high confidence - Gal 3:21: quotation, high confidence - Ezek 20:25: quotation, high confidence - Ezek 20:11: quotation, high confidence ### Translation notes - This ref holds Gal 3:19–21 (lemmas of 3:19a, 3:19b, 3:20a, 3:20b and 3:21). The comment on 3:21 continues at the start of ref 3.25. Theodoret's remark that one and the same God gave promise and law is translated as written. Quotations: Heb 2:2; Ezek 20:25; Ezek 20:11. Allusions: Dan 10:21; 12:1 (Michael); Exod 23:20; 32:34 (the angel sent with the people). Migne's apparatus and Latin column, read as Greek, are removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 3.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-19). ## On Gal 3:25 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-3-25 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the law as a wall and a tutor guarding Israel until Christ, and teaches that believers, having put on Christ in baptism, are sons of God, one body without distinction, and Abraham's seed. ### Greek text … κακὰ, ἀλλ᾽ οὐ καλὰ, τελείοις ἀνάρμοστα παντελῶς… Οὕτω τὸ γάλα τῆς θηλῆς τοῖς μὲν τελείοις ἐστὶν ἀηδὲς, τοῖς βρέφεσιν ἐπιτήδειον, Τοῦτο καὶ ἐνταῦθα ἔφη ὁ θεῖος ᾿Απόστολος· Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη, Τὰ γὰρ περιττὰ τοῦ νόμου θαυμάζειν μὲν εἰς τὸν θεῖον νεὼν… κβ΄. « ᾿Αλλὰ συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσι, » Διήλεγξε γὰρ ἡ θεία Γραφὴ καὶ τοὺς πρὸ νόμου, καὶ τοὺς ἐν νόμῳ, τοὺς μὲν τὸν τῆς φύσεως, τοὺς δὲ τὸν Μωσαϊκὸν παραβεβηκότας νόμον. ᾿Αλεξιφάρμακον δὲ καὶ τούτοις κἀκείνοις τὴν ἐπηγγελμένην διὰ τῆς πίστεως… ἀντὶ τοῦ ἤλεγξε, τέθεικε. κγ΄. ε Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα, συγκεκλεισμένοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι. » Ἔδει γὰρ οἷόν τινι τειχίῳ τὸ Ἰσραηλιτικὸν φυλάττεσθαι γένος, ἕως ἂν ἡ τῶν… κδ΄. « Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. » ᾿Αναγκαίως τοίνυν καὶ ὁ νόμος ἐδόθη. Παιδαγωγοῦ γὰρ ἡμῖν ἐπλήρωσε χρείαν· καὶ τῆς μὲν προτέρας… ἡμᾶς οἷόν τινι σοφῷ διδασκάλῳ προσφέρει τῷ Δεσπότῃ Χριστῷ, ἵνα τέλεια παρ' αὐτοῦ παιδευθῶμεν μαθήματα, καὶ τὴν διὰ τῆς πίστεως δικαιοσύνην κτη… κε΄. « Ἐλθούσης δὲ τῆς πίστεως, οὐκ ἔτι ὑπὸ παιδαγωγόν ἐσμεν. » Οἱ γὰρ ἐν ἕξει, τῆς παιδαγωγικῆς ἐπιμελείας οὐ δέονται. κς΄. « Πάντες γὰρ υἱοὶ Θεοῦ ἔστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. » Ἔδειξε τῶν πεπιστευκότων τὸ τέλειον. Τί γὰρ τελειότερον τῶν υἱῶν… χρηματίσεως τρόπον. κζ΄. « Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. ν Ἐπειδὴ γὰρ εἶπεν, ὅτι Πάντες υἱοὶ Θεοῦ ἐστε, διδάσκει καὶ πῶς ἔτυχον τούτου, καί φησιν" Ἐνεδύσασθε τὸν Χριστὸν τὸν ἀληθῶς Υἱὸν τοῦ Θεοῦ" ἐκεῖνον δὲ ἐνδεδυμένοι, εἰκότως υἱοὶ Θεοῦ… κη΄. « Οὐκ ἔνι Ἰουδαῖος οὐδὲ “Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ. Πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. ν Τὸ εἷς, ἀντὶ τοῦ, ἕν σῶμα. Αὐτὸς γὰρ ἡμῶν ἔστι κεφαλή. Οὗ δὴ χάριν οὐδὲ διαφορὰν εἰδέναι προσήκει οἰκέτου καὶ δεσπότου, ἄῤῥενός τε καὶ θήλεως. κθ΄. « Εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ ᾿Αβραὰμ σπέρμα ἐστὲ, καὶ κατ᾽ ἐπαγγελίαν κληρονόμοι. » Εἶπε τοὺς πιστοὺς υἱοὺς τοῦ Θεοῦ· ἔπειτα ἔδειξε καὶ τῆς υἱοθεσίας τὸν τρόπον. Τὸν γὰρ Χριστὸν ἐνδυσάμενοι, ὅς ἀληθῶς ἐστιν Υἱὸς τοῦ Θεοῦ, εἰκότως… αὐτὸς δὲ ἡμῶν κεφαλὴ, σπέρμα δὲ χρηματίζει τοῦ ᾿Αβραὰμ, δι' αὐτοῦ ἄρα καὶ τῷ ᾿Αβραὰμ κατὰ πίστιν συνήφθημεν, καὶ τὴν τῆς ἐπαγγελίας ἐτρυγήσαμεν εὐλογίαν. Οὐκ οἷόν τε τὴν μὲν κεφαλὴν ἐκείνου νομίζεσθαι, τὸ δὲ σῶμα ἄλλου τινός. ### English translation (Claude) … [not] bad, but “not good”: wholly unsuited to the perfect … Thus the milk of the breast is unpleasant to the full-grown but suitable for infants. This the divine Apostle said here too: “For if a law had been given that could give life, righteousness would indeed be from the law.” For the superfluous parts of the law … to admire … the divine temple … “But the Scripture shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” For divine Scripture convicted both those before the law and those under the law, the former as having transgressed the law of nature, the latter the law of Moses. And as an antidote for both the one and the other … promised through faith … He has put “shut up” instead of “convicted.” “But before faith came, we were guarded under the law, shut up for the faith that was to be revealed.” For the Israelite race had to be guarded as by a wall, until the … “So the law has become our tutor unto Christ, so that we might be justified by faith.” So the law too was given of necessity. For it filled for us the office of a tutor; and from the former … it brings us, as to a wise teacher, to Christ the Master, so that we may be taught perfect lessons by him and acq[uire] the righteousness that comes through faith. “But now that faith has come, we are no longer under a tutor.” For those in a settled state do not need a tutor's care. “For you are all sons of God through faith in Christ Jesus.” He showed the perfection of those who have believed. For what is more perfect than … of sons … manner of the title? “For as many of you as were baptized into Christ have put on Christ.” Since he said, “You are all sons of God,” he teaches also how they obtained this, and says: You have put on Christ, the true Son of God; and having put him on, you are fittingly sons of God … “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus.” “One” stands for “one body.” For he is our head. That is why it is not fitting even to recognize a difference between servant and master, male and female. “And if you are Christ's, then you are Abraham's seed, and heirs according to promise.” He called the believers sons of God; then he showed also the manner of the adoption. For having put on Christ, who is truly Son of God, fittingly … And since he is our head, and is called seed of Abraham, through him, then, we too have been joined to Abraham according to faith and have gathered the blessing of the promise. For it is not possible to consider the head his, and the body someone else's. ### Scripture references - Gal 3:21: quotation, high confidence - Heb 5:12–13: allusion, low confidence - Gal 3:22: quotation, high confidence - Gal 3:23: quotation, high confidence - Gal 3:24: quotation, high confidence - Gal 3:25: quotation, high confidence - Gal 3:26: quotation, high confidence - Gal 3:27: quotation, high confidence - Gal 3:28: quotation, high confidence - Gal 3:29: quotation, high confidence ### Translation notes - This ref holds the end of the comment on Gal 3:21 and Gal 3:22–29 (lemmas of 3:21 repeated, 3:22, 3:23, 3:24, 3:25, 3:26, 3:27, 3:28 and 3:29); it is not centred on 3:25. Lines are lost in the scan at several points (“…”). The image of milk recalls Heb 5:12–13 and 1 Cor 3:2. Migne's apparatus (including a variant form of 3:27–28) and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 3.25 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-25). ## On Gal 4:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the law as guardian of an underage heir, the “elements of the world” as the law's observance of days and seasons, and the sending of the Son born of a woman as belonging to the incarnation, not to the Godhead. ### Greek text α΄-γ΄. « Λέγω δὲ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὤν, ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ, καὶ οἰκονόμους, ἄχρι τῆς προθεσμίας τοῦ πατρός. Οὕτω καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. » Τὰ κομιδῇ νέα παιδία τελευτῶντες… αὐτῶν ἐπιμελεῖσθαι κελεύοντες, ἕως ἂν εἰς ἄνδρα τελέσωσι. Τοῦτο γὰρ λέγει, ἄκρι τῆς προθεσμίας τοῦ πατρός· αὕτη δὲ ἔστιν ἡ τελεία ἡλικία. Κατὰ τὸν αὐτὸν τρόπον καὶ ἡμεῖς, φησὶν, ἡνίκα μὲν… καὶ ἀτελεῖς, οἷόν τινα ἐπίτροπον εἴχομεν καὶ οἰκονόμον τὸν νόμον. Στοιχεῖα γὰρ τοῦ κόσμου τὰς νομικὰς παρατηρήσεις ἐκάλεσεν, ἐπειδήπερ ἀπὸ ἡλίου καὶ σελήνης νύξ τε καὶ ἡμέρα τελεῖται, ἀπὸ δὲ ἡμερῶν ἑβδομάδες, καὶ μῆνες, καὶ ἐνιαυτοὶ συνίστανται. Ὁ δὲ νόμος καὶ Σάββατα, καὶ Νου… ἑβδομάδας φυλάττειν ἐκέλευσε. Τούτου χάριν εἶπεν· Ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν, ἐπειδὴ διὰ τούτων ὁ χρόνος συνίσταται. δ΄, ε΄. « Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. » Κατὰ τὸν προσήκοντα καιρὸν, ὃν ὥρισεν ὁ Θεὸς, τὸν Υἱὸν αὐτοῦ πέπομφεν, ὥστε τὸ τῆς ἐνανθρωπήσεως πληρῶσαι μυστήριον " ὃς τὴν ἡμετέραν φύσιν ἀναλαβὼν, ἐκ Παρθένου γεννηθεὶς, καὶ κατὰ νόμον πολιτευόμενος, τοὺς ὑποκειμένους ταῖς τοῦ νόμου τιμωρίαις ἐλευθέρους ἀπέφηνε, καὶ τὴν… μένην ἡμῖν υἱοθεσίαν ἐδωρήσατο. Ἐπισημήνασθαι δὲ… πήσει προσήρμοσεν. Οὐ γὰρ εἶπεν, ᾿Απέστειλεν αὐτὸν γενέσθαι ἐκ γυναικὸς, ἵνα τῆς θεότητος τὴν ἀποστολὴν ὑπολάβωμεν, ἀλλὰ, γεννώμενον ἐκ γυναικός· τοῦτο δὲ τῆς οἰκονομίας ἴδιον… ### English translation (Claude) “I say that as long as the heir is a child, he differs in nothing from a slave, though he is lord of all, but is under guardians and stewards until the time set by the father. So we too, when we were children, were enslaved under the elements of the world.” [Fathers,] when dying, … their very young children, bidding [guardians] care for them until they reach manhood. For this is what he means by “until the time set by the father”; and this is the full-grown age. In the same way, he says, we too, when we were … and imperfect, had the law as a kind of guardian and steward. For he called the legal observances “elements of the world,” since from the sun and moon night and day are completed, and from days weeks, months and years are made up. And the law commanded the keeping of Sabbaths, new [moons] … and weeks. For this reason he said, “We were under the elements of the world,” since time is made up through these. “But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, so that he might redeem those under the law, so that we might receive the adoption as sons.” At the fitting time, which God determined, he sent his Son, so as to fulfil the mystery of the incarnation; he took our nature, was born of a Virgin, lived according to the law, made those subject to the penalties of the law free, and granted us the [promised] adoption. But one must note … he applied to the incarnation. For he did not say, He sent him to come into being from a woman, which would make us take the sending to be of the Godhead, but “born of a woman”; and this is proper to the economy … ### Scripture references - Gal 4:1–3: quotation, high confidence - Gal 4:4–5: quotation, high confidence ### Translation notes - This ref holds Gal 4:1–5 (lemmas of 4:1–3 and 4:4–5). Lines are lost in the scan (“…”), and the section breaks off. Theodoret's Christological distinction is translated as written. Migne's Latin column, set line by line between the Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-1). ## On Gal 4:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that believers dare to call God Father only because they have received the gift of adoption through the Spirit. ### Greek text ς΄. «« Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ… αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κρᾶζον· ᾿Αββᾶ, ὁ Πατήρ. » Οὐ γὰρ ἂν ἐτολμήσαμεν Πατέρα προσαγορεῦσαι τὸν Θεὸν προσευχόμενοι, μὴ τοῦ τῆς υἱοθεσίας ἀξιωθέντες χαρίσματος. ᾿Αναντίῤῥητος δὲ ἡ ἀπόδειξις. Ἑώρων γὰρ τὰ διὰ τοῦ θείου Πνεύματος ἐνεργούμενα θαύματα. ### English translation (Claude) “And because you are sons, God sent forth the [Spirit of his Son] into your hearts, crying: Abba, Father.” For we would not have dared to address God as Father in prayer, had we not been granted the gift of adoption. And the proof is incontrovertible: for they saw the wonders worked through the divine Spirit. ### Scripture references - Gal 4:6: quotation, high confidence ### Translation notes - Words of the lemma are lost in the scan (“the Spirit of his Son” is supplied in brackets from the biblical text). Migne's Latin column and apparatus, read as Greek, are removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-6). ## On Gal 4:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the Galatians are sons and heirs through Christ, treats their observance of days under the law as a return to the deification of the elements, and dwells on Paul's fatherly grief and their former honor of him. ### Greek text ζ΄. ε Ὥστε οὐκ ἔτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. » Οὐ γὰρ πᾶς υἱὸς καὶ κληρονόμος. Σὺ δὲ καὶ υἱὸς καὶ κληρονόμος" ἔτυχες δὲ τούτων διὰ τοῦ Χριστοῦ, οὐ διὰ τοῦ νόμου. η΄, θ΄. « ᾿Αλλὰ τότε μὲν οὐκ εἰδότες Θεὸν, ἐδουλεύσατε τοῖς μὴ φύσει οὖσι θεοῖς. Νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν ἐθέλετε; ν Καὶ τίς τῆς δουλείας ταύτης ὁ τρόπος; ι΄. « Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιροὺς, καὶ ἐνιαυτούς. » Εἰδωλολατρείαν πειρᾶται δεῖξαι τὴν κατὰ νόμον τῶν ἡμερῶν παρατήρησιν. Πρὶν γὰρ, φησὶν, ἀξιωθῆναι τῆς κλήσεως, ἐλατρεύετε τοῖς μὴ φύσει οὖσι θεοῖς, τὰ στοιχεῖα θεοποιοῦντες· ἀλλὰ ταύτης ὑμᾶς τῆς πλάνης ἠλευθέρωσεν ὁ Δεσπότης Χριστός· νῦν δὲ οὐκ οἶδα πῶς εἰς τὴν αὐτὴν ἐπανέρχεσθε πλάνην. Σάββατα γὰρ, καὶ Νουμηνίας, καὶ τὰς ἄλλας τηροῦντες ἡμέρας, καὶ τὴν τούτων παράβασιν δεδιότες, τοῖς τὰ στοιχεῖα θεοποιοῦσιν… ια΄. « Φοβοῦμαι ὑμᾶς, μήπως εἰκῇ κεκοπίακα εἰς ὑμᾶς. » Πατρικὴ καὶ αὕτη ἡ φωνὴ, μεμνημένου μὲν τῶν πόνων, τὸν δὲ καρπὸν οὐκ ὁρῶντος. ιβ΄. « Γίνεσθε ὡς ἐγὼ, ὅτι καὶ ἐγὼ ὡς ὑμεῖς.» Τοῦτον εἶχον πάλαι τὸν ζῆλον· σφόδρα τὸν νόμον ἐπόθουν· ἀλλὰ ὁρᾶτε πῶς μεταβέβλημαι. Ταύτην τοίνυν καὶ ὑμεῖς ζηλώσατε τὴν μεταβολήν. « ᾿Αδελφοὶ, δέομαι ὑμῶν" οὐδέν με ἠδικήσατε. » Τῆς ὀδύνης τὸ πάθος συνεχῶς αὐτὸν… μεταβάλλειν τοῦ λόγου τὸ εἶδος, καὶ νῦν μὲν ἐπιτιμᾷν, νῦν δὲ παρακαλεῖν, καὶ ποτὲ μὲν κατηγορεῖν, ποτὲ δὲ θρηνεῖν· ἐνταῦθα τοίνυν διδάσκει ὅσαπερ γράφει. Οὐδὲν γὰρ, φησὶ, παρ᾽ ὑμῶν ἠδίκημαι, ἀλλὰ καὶ θεραπείας ὅτι μάλιστα πλείστης ἠξίωμαι. ιγ΄, ιδ΄. « Οἴδατε δὲ ὅτι δι᾽ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, καὶ τὸν πειρασμόν μου, τὸν ἐν τῇ σαρκί μου, οὐκ ἐξουθενήσατε, οὐδὲ ἐξεπτύσατε, ἀλλ᾽ ὡς ἄγγελον Θεοῦ ἐδέξασθέ με. » Οὐκ ἐπιλέλησμαι τῆς παρ᾽ ὑμῶν μοι προσενεχθείσης τιμῆς. Καίτοι πολλὴν ἔφερον ἐπὶ τοῦ σώματος ἀτιμίαν αἰκιζόμενος, καὶ στρεβλούμενος, καὶ μυρία ὑπομένων δεινά· ἀλλ᾽ ὅμως ὑμεῖς οὐ τὴν ἀτιμίαν ἑωρᾶτε, ἀλλ᾽ ὡς Θεοῦ ἄγγελον ἐτιμᾶτε, Καὶ τί λέγω ὡς ἄγγελον; « Ὡς Χριστὸν Ἰησοῦν, » Αὐτὸν γὰρ ὑπελάβετε δι᾽ ἐμοῦ τὸν Χριστὸν θεραπεύεσθαι. ιε΄. « Τίς οὖν ἦν ὁ μακαρισμὸς ὑμῶν; » Ποῦ τὰ ζηλωτὰ τῆς πίστεως κατορθώματα; Τὸ γὰρ, τίς, ἀντὶ τοῦ, ποῦ, τέθεικε. « Μαρτυρῶ γὰρ ὑμῖν ὅτι, εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. » Οὐ τοίνυν ἰδίαν τινὰ πρὸς ὑμᾶς ἔχω λύπην" τοὐναντίον γὰρ καὶ χάριν ὑμῖν ὁμολογῶ" ὑμῶν δὲ χάριν ἀλγῶ. Τοῦτο γὰρ ἐπάγει" ### English translation (Claude) “So you are no longer a slave, but a son; and if a son, also an heir of God through Christ.” For not every son is also an heir. But you are both son and heir; and you obtained these things through Christ, not through the law. “But then, not knowing God, you were slaves to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and beggarly elements, to which you want to be slaves again anew?” And what is the manner of this slavery? “You observe days and months and seasons and years.” He tries to show that the legal observance of days is idolatry. For before you were granted the calling, he says, you served those that by nature are not gods, deifying the elements; but Christ the Master freed you from this error; and now, I do not know how, you are returning to the same error. For by keeping Sabbaths and new moons and the other days, and fearing to transgress them, [you resemble] those who deify the elements … “I fear for you, lest somehow I have labored over you in vain.” This voice too is a father's, of one who remembers his labors but does not see the fruit. “Become as I am, for I too [became] as you are.” I once had this zeal: I longed greatly for the law; but you see how I have changed. Emulate this change, then, you too. “Brothers, I beg you: you have done me no wrong.” The pain of his grief … [makes] him constantly change the form of his speech, now rebuking, now exhorting, at one time accusing, at another lamenting; here, then, he explains what he is writing. For I have suffered no wrong from you, he says, but have been granted the very greatest care. “You know that it was because of a weakness of the flesh that I preached the gospel to you the first time; and my trial, which was in my flesh, you did not despise or spurn, but received me as an angel of God.” I have not forgotten the honor you showed me. And yet I bore much dishonor in my body, being tortured and racked and enduring countless terrible things; but nonetheless you did not look at the dishonor, but honored me as an angel of God. And why do I say as an angel? “As Christ Jesus.” For you supposed that through me Christ himself was being cared for. “What then was your blessedness?” Where are the enviable achievements of faith? For he put “what” instead of “where.” “For I bear you witness that, if possible, you would have dug out your eyes and given them to me.” So I have no private grief against you; on the contrary, I confess my gratitude to you; but for your sake I am pained. For he adds: ### Scripture references - Gal 4:7: quotation, high confidence - Gal 4:8–9: quotation, high confidence - Gal 4:10: quotation, high confidence - Gal 4:11: quotation, high confidence - Gal 4:12: quotation, high confidence - Gal 4:13–14: quotation, high confidence - Gal 4:15: quotation, high confidence ### Translation notes - This ref holds Gal 4:7–15 (lemmas of 4:7, 4:8–9, 4:10, 4:11, 4:12a, 4:12b, 4:13–14a, 4:14b, 4:15a and 4:15b). Lines are lost in the scan (“…”). Theodoret's comparison of the legal observance of days with idolatry is his reading of Paul and is translated as written. He takes Paul's “weakness of the flesh” as the bodily sufferings of persecution. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 4.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-7). ## On Gal 4:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul's harsh words were spoken for the sake of the truth. ### Greek text ις΄. « Ὥστε ἐχθρὸς ὑμῶν γέγονα, ἀληθεύων ὑμῖν; » Διὰ τὴν ἀλήθειαν αὐστηροτέροις κέχρημαι λόγοις. ### English translation (Claude) “So have I become your enemy by telling you the truth?” For the sake of the truth I have used harsher words. ### Scripture references - Gal 4:16: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 4.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-16). ## On Gal 4:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the false teachers, envious of the Galatians' faith, want to cut them off from its blessings and bring them under their own power. ### Greek text ιζ΄. ε Ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλοῦτε. » Περὶ τῶν πονηρῶν ἐκείνων ταῦτα εἴρηκε διδασκάλων. Ὁρῶντες δὲ, φησὶν, ὑμᾶς τῇ πίστει λάμποντας, ἀνιῶνται, καὶ πάντα πραγματεύονται, ὥστε ὑμᾶς ἐκείνων μὲν στερῆσαι τῶν ἀγαθῶν, ὑπὸ δὲ τὴν αὐτῶν καταστῆσαι ἐξουσίαν, Τοῦτο γὰρ εἶπεν, ἵνα αὐτοὺς ζηλοῦτε. ### English translation (Claude) “They court you, not honorably; rather, they want to shut you out, so that you may court them.” He said this about those wicked teachers. Seeing you shining in faith, he says, they are grieved, and do everything to deprive you of those good things and bring you under their own authority. For this is what he meant by “so that you may court them.” ### Scripture references - Gal 4:17: quotation, high confidence ### Translation notes - Theodoret's description of the teachers is translated as written. ### Citation (SBL) Theodoret, Interp. Gal. 4.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-17). ## On Gal 4:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul wants the Galatians to excel in good always, and introduces his lament as a mother's. ### Greek text ιη΄. ε Καλὸν δὲ τὸ ζηλοῦσθαι ἐν καλῷ πάντοτε. » Ἐγὼ δὲ ὑμᾶς διαλάμπειν ἐν ἅπασι βούλομαι τοῖς καλοῖς, ὥστε τοὺς ἄλλους παρ' ὑμῶν ὠφελεῖσθαι. « Καὶ μὴ μόνον ἐν τῷ παρεῖναί με πρὸς ὑμᾶς. » Ἵνα… Οὕτω ταῦτα εἰρηκὼς, πάλιν μητέρα πικρῶς θρηνοῦσαν καὶ ὁλοφυρομένην μιμεῖται, καὶ βοᾷ· ### English translation (Claude) “It is good to be courted in a good thing always.” I want you to shine in all good things, so that others may be benefited by you. “And not only when I am present with you.” So that … Having said these things, he again imitates a mother lamenting bitterly and wailing, and cries: ### Scripture references - Gal 4:18: quotation, high confidence ### Translation notes - Words are lost in the scan (“…”). ### Citation (SBL) Theodoret, Interp. Gal. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-18). ## On Gal 4:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's second labor over the Galatians and uses it against the Novatianists' denial of repentance. ### Greek text ιθ΄. « Τεκνία μου, οὓς πάλιν ὠδίνω, ἄκρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. ν» ᾿Ανέχομαι καὶ δευτέρων ὠδίνων, ἐπειδὴ τῶν πρώτων διήμαρτον, ἀμβλωθριδίων ὑμῶν γενομένων. Ταῦτα καὶ τῶν τοῦ Νουάτου διελέγχει τὴν ἄνοιαν, οἳ τὴν τῆς μετανοίας ἀπο… ### English translation (Claude) “My little children, for whom I am again in labor until Christ is formed in you.” I endure even a second labor, since the first failed, you having become miscarriages. This also refutes the folly of the followers of Novatus, who [deny] the [remedy] of repentance … ### Scripture references - Gal 4:19: quotation, high confidence ### Translation notes - Theodoret's polemic against the Novatianists, the rigorist schism that refused readmission to those who had fallen, is translated as written; he names their founder Novatus, as Greek writers commonly do for Novatian. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 4.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-19). ## On Gal 4:20 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-20 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's allegory of Hagar and Sarah as the two covenants and two peoples under one God, insisting that the allegory does not abolish the history. ### Greek text κ΄. « Ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου, ὅτι ἀποροῦμαι ἐν ὑμῖν. » Πυρπολούμενος ὑπὸ τοῦ πάθους γενέσθαι ὑπόπτερος ἤθελον, καὶ δραμεῖν, καὶ ἰδεῖν τὰ γινόμενα, καὶ τῶν μὲν τὴν ἐκτροπὴν θρηνῆσαι, τῶν δὲ τὸ βέβαιον θαυμάσαι. Νῦν γὰρ, φησὶν, ἀπὼν ἀπορῶ τί εἴπω, τί φθέγξομαι, τί ὀδύρομαι. Ταῦτα πρὸς τούτους διεξελθὼν μεταφέρει τὸν λόγον πρὸς τοὺς κακοὺς συνηγόρους τοῦ νόμου, καί φησι· κα΄-κδ΄. « Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τοῦ νόμου οὐκ ἀκούετε; Γέγραπται γὰρ, ὅτι ᾿Αβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. ᾿Αλλ᾽ ὁ μὲν ἐκ τῆς παιδίσκης κατά σάρκα γεγέννηται· ὁ δὲ ἐκ τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας. Ἅτινά ἐστιν ἀλληγορούμενα. » ᾿Αλληγορούμενα εἶπεν ὁ θεῖος ᾿Απόστολος, ἀντὶ τοῦ, Καὶ ἑτέρως νοούμενα. Οὐ γὰρ τὴν ἱστορίαν ἀνεῖλεν, ἀλλὰ τὰ ἐν τῇ ἱστορίᾳ προτυπωθέντα διηγεῖται. « Αὗται γάρ εἰσι δύο διαθῆκαι· μία μὲν ἀπὸ ὄρους Σινᾶ εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ. (κε΄, κς΄.) Τὸ γὰρ Ἄγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Αραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. » Τί δήποτε, φησὶ, τῷ νόμῳ δουλεύειν αἱρούμενοι, ταῖς τοῦ νόμου διδασκαλίαις οὐ πείθεσθε; ἐκεῖνος γὰρ ὑμᾶς διδάσκει, ὡς δύο μὲν ἔσχε γυναῖκας ᾿Αβραὰμ, δύο δὲ παίδων ἀπεφάνθη πατήρ· ἀλλ᾽ ὁ μὲν ἐκ δούλης, ὁ δὲ ἐξ ἐλευθέρας ἐβλάστησε. Συμφωνεῖ ταῦτα τοῖς ἡμετέροις. Καθάπερ γὰρ ἐκεῖ εἷς μὲν πατὴρ, δύο δὲ μητέρες, καὶ δύο παῖδες " οὕτω κἀνταῦθα εἷς μὲν Θεὸς, δύο δὲ διαθῆκαι καὶ δύο λαοί" ἀλλὰ τῆς μὲν πρώτης διαθήκης ἡ Ἄγαρ εἰκὼν, τῆς δὲ δευτέρας ἡ Σάῤῥα. Καὶ γὰρ ἀπὸ τοῦ Σινᾶ ὄρους ὁ παλαιὸς ἐδόθη νόμος " παρὰ δὲ ἐκεῖνο τὸ ὄρος τὸ τῆς Ἄγαρ ἐσκήνωται γένος. Ἐκεῖνο δὲ τὸ ὄρος τῇ ἐπιγείῳ ταύτῃ συμφωνεῖ Ἱερουσαλήμ" ἡ δὲ Σάῤῥα τῆς ἐπουρανίου πόλεως τύπος, ἧς ἡμεῖς ὀνομαζόμεθα παῖδες. Ἐλευθέρα δὲ αὕτη, τουτέστιν, οὐκ ἔχουσα τὸν τοῦ νόμου ζυγόν· ἐκείνη δὲ δούλη· τοιοῦτοι δὲ καὶ οἱ τῷ νόμῳ ὑποκείμενοι. Δείκνυσι δὲ καὶ τὴν προφητείαν συμ… κζ΄. « Γέγραπται γάρ· Εὐφῤάνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. ν Καθάπερ γὰρ ἡ Σάῤῥα ἐν γήρᾳ γεγέννηκε παρὰ πᾶσαν ἀνθρωπίνην ἐλπίδα " οὕτω τὰ ἔθνη παρ᾽ αὐτὸ τὸ τοῦ βίου τέλος τῆς θεογνωσίας τετύχηκε, καὶ νενίκηκεν ἡ στεῖρα τῷ πλήθει τῶν γεννηθέντων τὴν πάλαι πολύπαιδα. κη΄. « Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. » Οὐ γὰρ κατὰ φύσιν, ἀλλὰ κατὰ χάριν ἐτέχθημεν. Ὥσπερ γὰρ τὸν Ἰσαὰκ οὐκ ὁ τῆς φύσεως νόμος, ἀλλ᾽ ὁ τῆς ἐπαγγελίας διέπλασε λόγος " οὕτω καὶ ἡμᾶς ἡ δοθεῖσα τῷ ᾿Αβραὰμ ἐπαγγελία γεγέννηκεν. κθ'. ε ᾿Αλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. » Μηδὲ τοῦτο ὑμᾶς ἀνιάτω, τὸ τοὺς πεπιστευκότας ὑπὸ τῶν ἀπίστων ἐλαύνεσθαι. Τοιοῦτο γὰρ καὶ ἐν τῷ τύπῳ… λ΄. « ᾿Αλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς " οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. » Τῆς Σάῤῥας τὰ ῥήματα, τῆς Γραφῆς εἶπε ῥήματα, τὸν σκοπὸν δεικνὺς τῆς Γραφῆς, ὅτι τούτου χάριν ἀνάγραπτα ταῦτα πεποίηκεν, ἵνα καὶ μετὰ τὴν ἀλήθειαν ὁ τύπος δειχθῇ. ### English translation (Claude) “I wish I were present with you now and could change my tone, for I am at a loss about you.” Burning with emotion, I would wish to become winged and run, and see what is happening, and lament the turning aside of some and admire the steadfastness of others. For now, he says, being absent, I am at a loss what to say, what to utter, what to lament. Having gone through these things with them, he turns his speech to the evil advocates of the law, and says: “Tell me, you who want to be under the law, do you not hear the law? For it is written that Abraham had two sons, one by the slave woman and one by the free woman. But the son of the slave woman was born according to the flesh, the son of the free woman through the promise. These things are spoken allegorically.” The divine Apostle said “spoken allegorically” instead of: understood also in another way. For he did not do away with the history, but relates what was prefigured in the history. “For these women are two covenants: one from Mount Sinai, bearing children for slavery, which is Hagar. For Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, which is the mother of us all.” Why, he says, do you who choose to serve the law not obey the teachings of the law? For it teaches you that Abraham had two wives and was shown to be the father of two children; but one sprang from a slave woman, the other from a free woman. These things agree with ours. For as there, there is one father, two mothers and two children, so here there is one God, two covenants and two peoples; but Hagar is the image of the first covenant, Sarah of the second. For the old law was given from Mount Sinai; and beside that mountain the race of Hagar has made its dwelling. That mountain corresponds to this earthly Jerusalem; but Sarah is a type of the heavenly city, whose children we are called. She is free, that is, not having the yoke of the law; but the other is a slave; and such too are those subject to the law. He shows also the prophecy agreeing … “For it is written: Rejoice, barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate one, more than of her who has the husband.” For as Sarah gave birth in old age, against all human hope, so the Gentiles at the very end of the age obtained the knowledge of God, and the barren one has surpassed by the number of those born to her the one who of old had many children. “But we, brothers, are children of promise like Isaac.” For we were born not according to nature but according to grace. For as it was not the law of nature but the word of the promise that formed Isaac, so too the promise given to Abraham has begotten us. “But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.” Do not let this grieve you, that believers are driven out by unbelievers. For such a thing [happened] in the type too … “But what does the Scripture say? Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free woman.” He called Sarah's words words of Scripture, showing the aim of Scripture: that it recorded these things for this reason, so that even after the truth the type might be shown. ### Scripture references - Gal 4:20: quotation, high confidence - Gal 4:21–24: quotation, high confidence - Gal 4:24–26: quotation, high confidence - Gal 4:27: quotation, high confidence - Isa 54:1: quotation, high confidence - Gal 4:28: quotation, high confidence - Gal 4:29: quotation, high confidence - Gal 4:30: quotation, high confidence - Gen 21:10: quotation, high confidence - Gen 21:1–2: allusion, medium confidence ### Translation notes - This ref holds Gal 4:20–30 (lemmas of 4:20, 4:21–24a, 4:24b–26, 4:27, 4:28, 4:29 and 4:30). Lines are lost in the scan (“…”). Theodoret's reading of the allegory and his contrast of the earthly and heavenly Jerusalem are translated as written. Quotations: Isa 54:1; Gen 21:10. Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 4.20 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-20). ## On Gal 4:31 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/3-1/#p-4-31 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the freedom of Gal 5:1 as life outside the law and the yoke of slavery as life under it, citing Peter in Acts 15. ### Greek text λα΄. « Ἄρα οὖν, ἀδελφοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας. » Τί οὖν κελεύεις; α΄. « Τῇ ἐλευθερίᾳ ᾗ Χριστὸς ἡμᾶς ἠλευθέρωσε στήκετε, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. » Ἐλευθερίαν τὴν ἔξω τοῦ νόμου πολιτείαν καλεῖ· ζυγὸν δὲ δουλείας, τὴν κατὰ νόμον ζωήν. Οὕτω γὰρ καὶ ὁ θεῖος Πέτρος ἐν ταῖς Πράξεσιν ἔφη· « Τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες, οὔτε ἡμεῖς ἰσχύ… ### English translation (Claude) “So then, brothers, we are not children of a slave woman but of the free woman.” What then do you command? “Stand firm in the freedom with which Christ has set us free, and do not be held again in a yoke of slavery.” He calls freedom the way of life outside the law, and the yoke of slavery the life according to the law. For so the divine Peter too said in the Acts: “Why are you testing God by putting a yoke on the neck of the disciples, which neither our fathers nor we were able …” ### Scripture references - Gal 4:31: quotation, high confidence - Gal 5:1: quotation, high confidence - Acts 15:10: quotation, high confidence ### Translation notes - This ref holds Gal 4:31–5:1. The section breaks off in the scan. Quotation: Acts 15:10. Apparatus read as Greek is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 4.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-31). ## On Gal 5:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret stresses Paul's solemn warning that circumcision would cancel the benefit of faith in Christ. ### Greek text β΄. « Ἴδε ἐγὼ Παῦλος λέγω ὑμῖν, ὅτι, ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. » Ἄντικρυς ὑμῖν λέγω καὶ διαῤῥήδην, καὶ τὸ ἐμαυτοῦ προτίθημι ὄνομα, ὅτι οὐδεμίαν ὄνησιν ἐκ τῆς εἰς τὸν Χριστὸν πίστεως δέξησθε, τῆς περιτομῆς ἀνεχόμενοι. ### English translation (Claude) “Behold, I, Paul, say to you that if you are circumcised, Christ will profit you nothing.” I say it to you openly and expressly, and I set down my own name: you will receive no benefit from faith in Christ if you submit to circumcision. ### Scripture references - Gal 5:2: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 5.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-2). ## On Gal 5:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that whoever accepts circumcision binds himself to the whole law and its curse. ### Greek text Υ΄. « Μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. » Καὶ μάλα εἰκότως " ἐπαρᾶται γὰρ ὁ νόμος τοῖς μὴ πάντα πληροῦσι τὰ διηγορευμένα· ἄλλως τε ὁ γνώμῃ τὴν ἐλευθερίαν καταλιπὼν, καὶ δουλεύειν ἑλόμενος, πᾶσιν ὑπόκειται τοῖς τοῦ Δεσπότου προστάγμασι. ### English translation (Claude) “And I testify again to every man who is circumcised that he is a debtor to do the whole law.” And very rightly; for the law curses those who do not fulfil all its injunctions. Besides, he who by his own choice has left freedom and chosen to be a slave is subject to all his master's commands. ### Scripture references - Gal 5:3: quotation, high confidence - Deut 27:26: allusion, medium confidence ### Translation notes - The curse alludes to Deut 27:26 (quoted at Gal 3:10). ### Citation (SBL) Theodoret, Interp. Gal. 5.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-3). ## On Gal 5:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that, once grace has been given as the lawgiver promised, those who seek justification by the law lose the gifts of grace. ### Greek text δ. ε Κατηργήθητε ἀπὸ τοῦ Χριστοῦ. » Πῶς τοῦτο λέγεις; ε Οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. » Ὁ τὸν νόμον δεδωκὼς ταύτην ὑπέσχετο δώσειν. Ταύτης τοίνυν δοθείσης, δέδεικται ἀργὸς ἐκεῖνος καὶ περιττός. Κατ᾽ ἐκεῖνον τοίνυν ζῆν προαιρούμενοι, τῶν τῆς χάριτος ἐστερήθησαν δωρεῶν. ### English translation (Claude) “You have been severed from Christ.” How do you say this? “You who are justified by the law have fallen from grace.” He who gave the law promised to give this grace. Now that it has been given, then, the law has been shown idle and superfluous. Those who choose to live according to it, then, have been deprived of the gifts of grace. ### Scripture references - Gal 5:4: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 5.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-4). ## On Gal 5:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that believers, holding the Spirit as a pledge, await an immortal life free of sin. ### Greek text ε΄. ε« Ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. » Τὸν γὰρ τοῦ Πνεύματος ἀῤῥαβῶνα δεξάμενοι, καὶ ταῖς ἐπαγγελίαις πιστεύοντες, τὸν προσδοκώμενον βίον προσμένομεν, ὃς ἀθανατίᾳ κοσμούμενος τῆς ἁμαρτίας οὐκ ἔχει τὴν προσ… ### English translation (Claude) “For we by the Spirit, from faith, await the hope of righteousness.” Having received the pledge of the Spirit and believing the promises, we await the expected life, which, adorned with immortality, has no … of sin … ### Scripture references - Gal 5:5: quotation, high confidence - 2 Cor 5:5: allusion, low confidence ### Translation notes - The section breaks off in the scan; Migne's Latin column, read as Greek, is removed by a logged correction. The pledge of the Spirit alludes to 2 Cor 1:22; 5:5. ### Citation (SBL) Theodoret, Interp. Gal. 5.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-5). ## On Gal 5:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that faith has removed the distinction between circumcision and uncircumcision, and that love of neighbor fulfils the necessary part of the law. ### Greek text ς΄. ε« Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ πίστις δι᾽ ἀγάπης ἐνεργουμένη. » Ἐραστὴς εἶ τοῦ νόμου; φύλαττε τοῦ νόμου τὰ ἀναγκαῖα" κτῆσαι τὴν περὶ τὸν πέλας ἀγάπην, διὰ γὰρ ταύτης ἅπας ὁ νόμος πληροῦται. Περιτομῆς δὲ καὶ ἀκροβυστίας διαφορὰν ἀνεῖλεν ἡ πίστις. Οὐδὲ γὰρ ἐν τοῖς στρατιώταις τὸ λευκὸν, ἢ τὸ μέλαν, ἀλλὰ τὴν πολεμικὴν ἐμπειρίαν ἐπιζητοῦσιν οἱ στρατηγοί. ### English translation (Claude) “For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith working through love.” Are you a lover of the law? Keep the necessary things of the law: acquire love for your neighbor, for through it the whole law is fulfilled. But faith has abolished the difference between circumcision and uncircumcision. For in soldiers too, generals look not for white or black, but for experience in war. ### Scripture references - Gal 5:6: quotation, high confidence - Rom 13:8–10: allusion, medium confidence ### Translation notes - The fulfilment of the law by love alludes to Rom 13:8–10. Migne's Latin column, read as Greek, is removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 5.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-6). ## On Gal 5:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes Paul's praise of the Galatians' former course and his grief at its halt. ### Greek text ζ΄. « Ἐτρέχετε καλῶς, τίς ὑμᾶς ἀνέκοψε τῇ ἀληθείᾳ μὴ πείθεσθαι; ν Ἐπαινεῖ τὸν δρόμον, καὶ θρηνεῖ τοῦ δρόμου τὴν παῦλαν. ### English translation (Claude) “You were running well; who hindered you from obeying the truth?” He praises the race and laments its halt. ### Scripture references - Gal 5:7: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 5.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-7). ## On Gal 5:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret distinguishes God's call from the hearers' response. ### Greek text η΄. ε Ἡ πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς. ν Ἴδιον Θεοῦ τὸ καλεῖν, τὸ δὲ πείθεσθαι τῶν ἀκουόντων. ### English translation (Claude) “This persuasion is not from him who calls you.” To call is God's part; to be persuaded belongs to the hearers. ### Scripture references - Gal 5:8: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 5.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-8). ## On Gal 5:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads the proverb of the leaven as Paul's fear that the error will spread. ### Greek text θ΄. ε Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. » … μὲν θρηνῶ, δέδια δὲ τὴν τῆς νόσου μετάδοσιν. Ὑμᾶς… ### English translation (Claude) “A little leaven leavens the whole lump.” … I lament, but I fear the spreading of the disease. You … ### Scripture references - Gal 5:9: quotation, high confidence ### Translation notes - Words are lost in the scan before and after the comment (“…”). ### Citation (SBL) Theodoret, Interp. Gal. 5.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-9). ## On Gal 5:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's confidence in the Galatians, the judgment awaiting their troubler, and Paul's defense that his persecution by Jews proves he does not preach circumcision. ### Greek text ι΄. « Ἐγὼ πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο φρονήσετε. » Οὐκ εἶπεν, Οὐ φρονεῖτε, ἀλλὰ, Φρονήσετε. Τοῖς γὰρ ἤδη γεγενημένοις ἐπιμέμφεται· εὔχεται δὲ ἰδεῖν τὴν ἐπὶ τὸ κρεῖττον μεταβολήν. « Ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρῖμα, ὅστις ἂν ἧ. ν Πάλιν ἀρίστως τέθεικεν τὸ, ὅστις ἂν ᾖ, ἵνα κἂν μεγάλας περὶ αὐτῶν ἔχωσι δόξας, μάθωσιν ὡς δίκας ὀφείλουσι τῷ Θεῷ. Ἐπειδὴ δὲ οἱ πονηροὶ οὗτοι τοῦ νόμου συνήγοροι καὶ αὐτὸν ἔλεγον τὸν ᾿Απόστολον διαφυλάττειν τὸν νόμον, καὶ μὴ πανταχοῦ ταὐτὰ κηρύττειν, ἀναγκαίως καὶ περὶ τούτου τὴν ἀπολογίαν ποιεῖται. ια΄. « Ἐγὼ δὲ, ἀδελφοὶ, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; Ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. » Τί δήποτε γάρ με Ἰουδαῖοι μισοῦσι, καὶ προφανῶς μοι πολεμοῦσιν, εἰ περιτομὴν κηρύττω, καὶ τὸν νόμον φυλάττειν παρεγγυῶ; Εἰ γὰρ τοῦτο ποιῶ, περιττὸν τοῦ σταυροῦ τὸ κήρυγμα. ᾿Ανήρηται δὲ καὶ τῶν Ἰουδαίων τὸ σκάνδαλον. Τοῦτο καὶ πρὸς Κορινθίους ἔφη· « Ἡμεῖς δὲ κηρύττομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν.» ### English translation (Claude) “I am confident about you in the Lord that you will think nothing else.” He did not say, You do not think otherwise, but, You will think. For he blames what has already happened, but prays to see the change for the better. “But he who troubles you will bear the judgment, whoever he may be.” Again he has very well put “whoever he may be,” so that, even if they have great opinions of themselves, they may learn that they owe a penalty to God. And since these wicked advocates of the law said that the Apostle himself kept the law and did not preach the same things everywhere, he necessarily makes his defense on this point too. “But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished.” For why do the Jews hate me and openly war against me, if I preach circumcision and urge the keeping of the law? For if I do this, the proclamation of the cross is superfluous, and the stumbling block of the Jews too is removed. This he also said to the Corinthians: “But we preach Christ crucified, to Jews a stumbling block, to Greeks foolishness.” ### Scripture references - Gal 5:10: quotation, high confidence - Gal 5:11: quotation, high confidence - 1 Cor 1:23: quotation, high confidence ### Translation notes - This ref holds Gal 5:10–11. Quotation: 1 Cor 1:23. Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 5.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-10). ## On Gal 5:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's harsh wish against the advocates of circumcision and his warning that freedom from the law is not license to sin, but calls for service in love. ### Greek text ιβ΄. « Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς.» Εἴθε καὶ τέλεον ἐξέτεμον ἑαυτοὺς οἱ τὴν περιτομῆς ὑμῖν ἐξαπάτην προσφέροντες. ιγ΄. « Ὑμεῖς γὰρ ἐπ᾽ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί. » Τῆς τοῦ νόμου δουλείας ἠλευθερώθητε. «Μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί. » Εἰς ἠθικὴν λοιπὸν μεταβαίνει παραίνεσιν, καὶ παρεγγυᾷ φροντίσαι καὶ τῆς πρακτικῆς ἀρετῆς. Οὐ γὰρ διὰ τοῦτο, φησὶ, τῆς τοῦ νόμου δουλείας ἠλευθερώθημεν, ἵνα ἀδεῶς ἁμαρτάνωμεν. Καὶ ἐντεῦθεν δῆλον ὡς τὰ περιττὰ τοῦ νόμου ἐκβαλὼν, τὰ ἀναγκαῖα φυλάττειν παρεγγυᾷ, καὶ πρῶτον μὲν τὴν ἀγάπην· τοῦτο γὰρ λέγει· « ᾿Αλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. » Ὁ γὰρ εἰλικρινῶς ἀγαπῶν, οὐδὲ δουλεύειν… ### English translation (Claude) “I wish those who unsettle you would even cut themselves off.” Would that those who offer you the deceit of circumcision would cut themselves off altogether! “For you were called to freedom, brothers.” You were freed from the slavery of the law. “Only do not use the freedom as an opportunity for the flesh.” He now passes to moral exhortation, and urges care for practical virtue as well. For we were not freed from the slavery of the law for this, he says, that we might sin without fear. And from this it is plain that, having cast out the superfluous parts of the law, he urges the keeping of the necessary ones, and first of all love; for he says: “But through love serve one another.” For he who loves sincerely [does not refuse] even to serve … ### Scripture references - Gal 5:12: quotation, high confidence - Gal 5:13: quotation, high confidence ### Translation notes - This ref holds Gal 5:12–13 (lemmas of 5:12, 5:13a, 5:13b and 5:13c). The verbs in the lemma and the comment (ἀποκόπτω, ἐκτέμνω) can also mean “castrate”; Theodoret's “altogether” plays on circumcision. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 5.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-12). ## On Gal 5:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that love of neighbor fulfils the law, and that Paul's warning against biting one another points to strife between circumcised and uncircumcised Galatians. ### Greek text ιδ'. « Ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πληροῦται, ἐν τῷ, ᾿Αγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. » Δύνασθε διὰ τῆς μιᾶς ταύτης ἐντολῆς πάντα πληρῶσαι τὸν νόμον. ιε΄. « Εἰ δὲ ἀλλήλους δάκνετε, καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε. » Ἐνταῦθα αἰνίττεται, ὡς οἱ μὲν ὑπαχθέντες περιετμήθησαν, οἱ δὲ ἐπὶ τῆς πίστεως ἐρηρεισμένοι διέμειναν· ἀλλ᾽ ὅμως διεμάχοντο, καὶ αὑτοὶ τὴν νομικὴν πολιτείαν ἐπαινοῦντες, καὶ ἐκεῖνοι τῆς χάριτος τὰ δῶρα θαυμάζοντες. Οὗ δὴ χάριν καὶ τῆς ἀγάπης αὐτοῖς πρώτην προσήνεγκε τὴν παραίνεσιν. ### English translation (Claude) “For the whole law is fulfilled in one word, in this: You shall love your neighbor as yourself.” You can fulfil the whole law through this one commandment. “But if you bite and devour one another, take care that you are not consumed by one another.” Here he hints that some, led astray, had been circumcised, while others remained firmly set upon the faith; but nevertheless they fought each other, the former praising the way of life under the law, the latter admiring the gifts of grace. That is why he offered them the exhortation to love first. ### Scripture references - Gal 5:14: quotation, high confidence - Lev 19:18: quotation, high confidence - Gal 5:15: quotation, high confidence ### Translation notes - This ref holds Gal 5:14–15. The lemma quotes Lev 19:18. ### Citation (SBL) Theodoret, Interp. Gal. 5.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-14). ## On Gal 5:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that following the Spirit's counsels masters the passions of the flesh. ### Greek text ις΄. « Λέγω δέ" Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίας σαρκὸς οὐ μὴ τελέσητε. » Εἰ βούλεσθε κρατεῖν τῶν τῆς σαρκὸς παθημάτων, ταῖς πνευματικαῖς ὑποθήκαις ἀκολουθεῖτε. ### English translation (Claude) “But I say, walk by the Spirit, and you will not fulfil the desires of the flesh.” If you want to master the passions of the flesh, follow the spiritual counsels. ### Scripture references - Gal 5:16: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 5.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-16). ## On Gal 5:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains “flesh” as the mind's inclination to the worse and “spirit” as indwelling grace, which, unlike the law, is given to all the baptized. ### Greek text ιζ΄. « Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· ταῦτα δὲ ἀντίκειται ἀλλήλοις. » Σάρκα λέγει τὴν ἐπὶ τὰ χείρω τῆς γνώμης ῥοπήν· πνεῦμα δὲ τὴν ἐνοικοῦσαν χάριν· αὕτη γὰρ ἐπὶ τὰ κρείττω ποδηγεῖ τὴν ψυχήν. Πῶς δὲ δυνατὸν νικῆσαι τῆς σαρκὸς τὰ παθήματα; ε Ἵνα μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε. » Μὴ τοῖς ἀτόποις ἕπεσθε λογισμοῖς, ἀντὶ τοῦ, Περιγίνεσθε τούτων, ἔχοντες συνεργὸν τὴν χάριν τοῦ Πνεύματος. ιη΄, « Εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. » Τοῦτο γὰρ ὁ νόμος οὐκ ἐχορήγει. Εἰ γὰρ καὶ ἔτυχόν τινες πνευματικῆς χάριτος ὑπὸ τῷ νόμῳ πολιτευόμενοι, ἀλλ᾽ οὖν ἄγαν ὀλίγοι προφητείας ἠξιωμένοι " ἐνταῦθα δὲ ἅπαντες οἱ τοῦ σωτηρίου βαπτίσματος… ### English translation (Claude) “For the flesh desires against the Spirit, and the Spirit against the flesh; and these are opposed to each other.” By flesh he means the inclination of the mind toward the worse, and by spirit the indwelling grace; for it guides the soul toward the better. How then is it possible to overcome the passions of the flesh? “So that you do not do whatever you wish.” Do not follow absurd reasonings; that is: overcome them, having the grace of the Spirit as fellow worker. “But if you are led by the Spirit, you are not under the law.” For the law did not supply this. For even if some who lived under the law obtained spiritual grace, yet they were very few, those granted prophecy; but here all who [have received] saving baptism … ### Scripture references - Gal 5:17: quotation, high confidence - Gal 5:18: quotation, high confidence ### Translation notes - This ref holds Gal 5:17–18. The section breaks off in the scan. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 5.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-17). ## On Gal 5:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-5-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret argues that the works of the flesh, which include sins of the soul such as idolatry, show that Paul means the fleshly mind, not the body, and that the fruit of the Spirit is achieved by grace working with the soul. ### Greek text ιθ΄. « Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός. » Πάλιν σάρκα τὸ σαρκικὸν καλεῖ φρόνημα. « Ἅτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ἀσέλγεια, (χ', χα΄.) εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρεις, ζῆλοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις. » Δῆλον δὲ ὅτι εἰδωλολατρεία καὶ φαρμακεία, καὶ τὰ τούτοις ὅμοια, οὐ τῆς σαρκὸς, ἀλλὰ τῆς ψυχῆς ἐστιν ἴδια. Οὐ τοίνυν τῆς σαρκὸς κατηγορεῖ, ἀλλὰ τοῦ ῥᾳθύμου φρονήματος. « Ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσι. » Ταῦτα καὶ ἐν τῇ πρὸς Κορινθίους εἴρηκεν ὁ θεῖος ᾿Απόστολος. κβ΄, κγ΄. « Ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστιν ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, πραότης, ἐγκράτεια. » Εἰ τοῦ σώματος ἦν ἐκεῖνα μόνου, ἔδει δειχθῆναι καὶ τὰ τῆς ψυχῆς ἔργα· ἀλλ᾽ οὐ τέθεικε. Δῆλον τοίνυν, ὡς σάρκα μὲν τὸ σαρκικὸν ἐκάλεσε φρόνημα, τουτέστι τῆς ψυχῆς τὴν ἐπὶ τὰ χείρω ῥοπήν " πνεῦμα δὲ καλεῖ, τὴν δεδομένην χάριν. Διά τοι τοῦτο καὶ καρπὸν τοῦ Πνεύματος τὴν ἀγάπην, καὶ τὴν χαρὰν, καὶ τὰ λοιπὰ προσηγόρευσεν. ᾿Εκείνου γὰρ τῇ ψυχῇ συνεργοῦντος τούτων ἔκαστον κατορθοῦται. « Κατὰ τῶν τοιούτων οὐκ ἔστι νόμος. ν Περιττὸς γὰρ ὁ νόμος τοῖς κατορθοῦσι τὴν ἀρετήν " δικαίῳ γὰρ ὁ νόμος οὐ κεῖται. κδ'. « Οἱ δὲ τοῦ Χριστοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. » Τουτέστι, τῷ Χριστῷ συνταφέντες νεκρὸν ἀπέφηναν τῇ ἁμαρτίᾳ τὸ σῶμα. κε΄. « Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. » Μὴ κατὰ νόμον πολιτευόμενοι, ἀλλὰ τῇ χάριτι ἑπόμενοι. κς΄. « Μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. » Τὴν κενοδοξίαν καὶ τὸν φθόνον ἡ διάστασις ἐκείνη πεποίηκεν. Ἴσως γὰρ οἱ ἐπὶ τῆς πίστεως ἐρηρεισμένοι, τῶν κλονη… οἷς καὶ παραινεῖ ὀρέξαι χεῖρα τοῖς ἐπὶ τὸν νό… ### English translation (Claude) “Now the works of the flesh are evident.” Again he calls the fleshly mind flesh. “Which are adultery, sexual immorality, uncleanness, licentiousness, idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, rivalries, dissensions, factions, envyings, murders, drunkenness, carousings, and things like these.” It is plain that idolatry and sorcery and the like belong not to the flesh but to the soul. So he does not accuse the flesh, but the slothful mind. “Of which I tell you beforehand, as I told you before, that those who do such things will not inherit the kingdom of God.” The divine Apostle said this in the letter to the Corinthians as well. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control.” If those things belonged to the body alone, the works of the soul too would have had to be shown; but he did not set them down. It is plain, then, that he called the fleshly mind flesh, that is, the soul's inclination toward the worse; and he calls spirit the grace that has been given. For this reason he called love and joy and the rest fruit of the Spirit; for each of these is achieved with the Spirit working together with the soul. “Against such things there is no law.” For the law is superfluous for those who achieve virtue; for the law is not laid down for the righteous. “And those who are Christ's have crucified the flesh with its passions and desires.” That is, buried with Christ, they have made the body dead to sin. “If we live by the Spirit, let us also walk by the Spirit.” Not living according to the law, but following grace. “Let us not become vainglorious, provoking one another, envying one another.” That division produced the vainglory and the envy. For perhaps those firmly set on the faith … those who were shaken … whom he also exhorts to stretch out a hand to those [who had turned] to the law … ### Scripture references - Gal 5:19: quotation, high confidence - Gal 5:19–21: quotation, high confidence - 1 Cor 6:9–10: allusion, medium confidence - Gal 5:22–23: quotation, high confidence - 1 Tim 1:9: quotation, high confidence - Gal 5:24: quotation, high confidence - Rom 6:4–6: allusion, medium confidence - Gal 5:25: quotation, high confidence - Gal 5:26: quotation, high confidence ### Translation notes - This ref holds Gal 5:19–26 (lemmas of 5:19a, 5:19b–21a, 5:21b, 5:22–23a, 5:23b, 5:24, 5:25 and 5:26). Lines are lost in the scan (“…”), and the section breaks off. Allusions: 1 Cor 6:9–10; 1 Tim 1:9; Rom 6:4–6. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 5.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/5-19). ## On Gal 6:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the spiritual should restore a fallen brother gently, mindful of their own frailty. ### Greek text α΄. « ᾿Αδελφοὶ, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ, καταρτίζετε τὸν τοιοῦτον. » ᾿Αντὶ τοῦ, Διορθοῦσθε, στηρίζετε, τὸ, ἐλλεῖπον ἀναπληροῦτε. Διδάσκει δὲ καὶ τῆς θεραπείας τὸν τρόπον· « Ἐν πνεύματι πραότητος. » Εἶτα ἐμβάλλει δέος τῷ ἰατρεύοντι" ε Σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. » Ἄνθρωπος εἶ, τρεπτὴν ἔχων τὴν φύσιν" συνάλγησον τῷ κακῶς διακειμένῳ, ### English translation (Claude) “Brothers, if a man is overtaken in some trespass, you who are spiritual restore such a one.” Instead of: correct, support, fill up what is lacking. He teaches also the manner of the treatment: “In a spirit of gentleness.” Then he puts fear into the one who heals: “Looking to yourself, lest you too be tempted.” You are a man, with a changeable nature; share the pain of the one who is in a bad state. ### Scripture references - Gal 6:1: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 6.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-1). ## On Gal 6:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains bearing one another's burdens as mutual help in each other's faults, which fulfils Christ's law of love. ### Greek text β΄. «᾿Αλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. » Τόδε ἔχεις τὸ ἐλάττωμα σὺ, τόδε οὐκ ἔχεις " ἐκεῖνος τὸ ἐναντίον, ὃ μὲν ἔχεις οὐκ ἔχει, ἕτερον δέ. Σὺ φέρε τὸ ἐκείνου, κἀκεῖνος τὸ σόν· οὕτω γὰρ πληροῦται τῆς ἀγάπης ὁ νόμος. Νόμον γὰρ Χριστοῦ τὴν ἀγάπην ἐκάλεσεν· αὐτοῦ γάρ ἐστι φωνή· ε« Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους. » γ΄. « Εἰ γὰρ δοκεῖ τις εἶναί τι, μηδὲν ὧν, ἑαυτὸν… κατορθώμασι κατέστειλε τὴν ὀφρύν. ### English translation (Claude) “Bear one another's burdens, and so fulfil the law of Christ.” You have this defect, but not that one; he the opposite; what you have he does not have, but something else. You bear his, and he yours; for so the law of love is fulfilled. For he called love the law of Christ; for his is the saying: “A new commandment I give you, that you love one another.” “For if anyone thinks he is something when he is nothing, he …” … by achievements he humbled his brow. ### Scripture references - Gal 6:2: quotation, high confidence - John 13:34: quotation, high confidence - Gal 6:3: quotation, high confidence ### Translation notes - This ref holds Gal 6:2–3. Words are lost in the scan in and after the lemma of 6:3 (“…”). Quotation: John 13:34. Migne's Latin column, read as Greek, is removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 6.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-2). ## On Gal 6:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret advises that any pride should rest on one's own work, not on comparison with others. ### Greek text δ΄. ε Τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον. » Εἰ δὲ καὶ σεμνύνεσθαι θέλεις, … εὕρῃς, κατὰ σαυτὸν σεμνύνου, εἴπερ ἄρα τοῦτό σε δεῖ ποιεῖν. ### English translation (Claude) “But let each one test his own work, and then he will have his boast in himself alone and not in another.” And if you wish to take pride, … you find, take pride in yourself, if indeed you must do this. ### Scripture references - Gal 6:4: quotation, high confidence ### Translation notes - Words are lost in the scan (“…”). ### Citation (SBL) Theodoret, Interp. Gal. 6.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-4). ## On Gal 6:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that each will answer for his own sins. ### Greek text ε΄. « Ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει.» Μὴ περιεργάζου τὰ ἀλλότρια· ἕκαστος γὰρ ἡμῶν ὑπὲρ τῶν οἰκείων ἁμαρτημάτων λόγον ὑφέξει. ### English translation (Claude) “For each one will bear his own load.” Do not busy yourself with other people's affairs; for each of us will give account for his own sins. ### Scripture references - Gal 6:5: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 6.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-5). ## On Gal 6:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that hearers should support their teachers, and that each will reap as he sows, corruption from the flesh or eternal life from the Spirit. ### Greek text ς΄. « Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ χατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. ν» Ἐνταῦθα τοὺς διδασκάλους παρεγγυᾷ τῆς προσηκούσης θεραπείας παρὰ τῶν μαθητευομένων μεταλαγχάνειν· καὶ κοινωνίαν τὸ πρᾶγμα καλεῖ, καὶ κελεύει τοῖς τῶν πνευματικῶν ἀπολαύουσι μεταδιδόναι τῶν σαρ… ζ΄, η΄. « Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται. Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει. » ᾿Εφορᾷ πάντα ὁ τῶν ὅλων Θεὸς, μὴ νομίσητε αὐτὸν ἀγνοεῖν τὰ γενόμενα. Γινώσκετε δὲ ὡς ἀμητὸς ἔσται τῷ σπόρῳ κατάλληλος, καὶ ὅπερ ἂν σπείρῃς, τοῦτο καὶ θερίσεις. « Ὅτι ὁ σπείρων εἰς τὴν σάρκα αὑτοῦ, ἐκ τῆς σαρκὸς αὑτοῦ θερίσει φθοράν. » Ὁ γὰρ τῇ σαρκὶ χαριζόμενος τρυφήν τε καὶ ἡδονὴν, φθορὰν ἐντεῦθεν καρπώσεται. Τὸ σῶμα γὰρ εἰς φθορὰν διαλύεται. « Ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. » Ὁ δὲ τῷ σκοπῷ τοῦ πνεύματος ἀκολουθῶν, καὶ τοῖς τούτου νόμοις ἑπόμενος, τὴν αἰώνιον τρυγήσει ζωήν. ### English translation (Claude) “Let the one who is taught the word share in all good things with the one who teaches.” Here he urges that the teachers receive the fitting support from those being taught; and he calls the thing fellowship, and bids those who enjoy spiritual things to share their fleshly … “Do not be deceived; God is not mocked. For whatever a man sows, that he will also reap.” The God of the universe oversees all things; do not think that he does not know what happens. Know that the harvest will correspond to the seed, and whatever you sow, that you will also reap. “For he who sows to his own flesh will from his flesh reap corruption.” For he who indulges the flesh with luxury and pleasure will reap corruption from it; for the body is dissolved into corruption. “But he who sows to the Spirit will from the Spirit reap eternal life.” He who follows the aim of the Spirit and obeys his laws will gather eternal life. ### Scripture references - Gal 6:6: quotation, high confidence - 1 Cor 9:11: allusion, low confidence - Gal 6:7–8: quotation, high confidence ### Translation notes - This ref holds Gal 6:6–8 (lemmas of 6:6, 6:7, 6:8a and 6:8b). Words are lost in the scan after the comment on 6:6 (“…”). The exchange of spiritual and fleshly things alludes to Rom 15:27; 1 Cor 9:11. Apparatus and Migne's Latin column, read as Greek, are removed by logged corrections. ### Citation (SBL) Theodoret, Interp. Gal. 6.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-6). ## On Gal 6:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret encourages perseverance in doing good, since the heavenly harvest, unlike an earthly one, is reaped without toil. ### Greek text θ΄. « Τὸ δὲ καλὸν ποιοῦντες μὴ ἐκκακῶμεν· καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. » Μηδὲν τῶν ἀνιαρῶν διακοπτέτω τὴν περὶ τὰ καλὰ προθυμίαν. πόνου γὰρ δίχα θερίσομεν τὰ σπειρόμενα· τοῦτο γὰρ ἔφη, μὴ ἐκλυόμενοι. ᾿Επὶ μὲν γὰρ τῶν αἰσθητῶν σπερμάτων καὶ ὁ σπόρος ἔχει πόνον, καὶ ὁ ἀμητὸς ὡσαύτως· διαλύει δὲ πολλάκις τοὺς ἀμῶντας καὶ τὸ τῆς ὥρας θερμόν· ἀλλ᾽ ἐκεῖνος οὐ τοιοῦτος ὁ ἀμητός· πόνου γάρ ἔστι καὶ ἱδρῶτος ἐλεύ… ### English translation (Claude) “And let us not lose heart in doing good; for in due season we shall reap without growing weary.” Let nothing grievous cut off our eagerness for good things; for we shall reap what is sown without toil; for this is what he meant by “without growing weary.” With perceptible seeds both the sowing has toil and the harvest likewise; and often the heat of the season too exhausts the reapers; but that harvest is not of this kind, for it is free of toil and sweat … ### Scripture references - Gal 6:9: quotation, high confidence ### Translation notes - The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 6.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-9). ## On Gal 6:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret comments on doing good to all, Paul's writing the letter in his own hand, and the false teachers who preach circumcision to avoid persecution. ### Greek text ι΄. « Ἄρα οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. » Οὕτω καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη· « Γίνεσθε οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστὶν, ὅτι ἀνατέλλει τὸν ἥλιον αὑτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. » Διαφερόντως μέντοι προσήκει θεραπεύειν τοὺς ὁμο… ια΄. « Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί. » Πᾶσαν, ὡς ἔοικε, τήνδε τὴν Ἐπιστολὴν αὑτὸς ἔγραψε, διδάσκων ὡς οὐκ ὑφορᾶται προσώπων ἀξίωμα προκειμένης τῆς ἀληθείας. Τὸ δὲ, γράμμασι, τινὲς μὲν, μεγάλοις, τινὲς δὲ, φαύλοις, ἡρμήνευσαν. Ἐγὼ γὰρ, φησὶν, ἔγραψα τὴν Ἐπιστολὴν, καίτοι μὴ γράφων εἰς κάλλος. ιβ΄. « Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκὶ, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα μὴ τῷ σταυρῷ τοῦ Χριστοῦ διώκωνται. » Τὴν παρὰ ἀνθρώπων θηρώμενοι δόξαν, καὶ τῆς ἀσφαλείας προμηθούμενοι τῆς οἰκείας, τὴν ἀναγκαστικὴν τῆς περιτομῆς ὑμῖν διδασκαλίαν προσφέρουσιν, ἵνα μὴ παραπλησίως ἡμῖν τοῖς κηρύττουσι τὸν Χριστὸν αἰκίζων… ### English translation (Claude) “So then, as we have opportunity, let us do good to all, and especially to those of the household of faith.” So too the Lord said in the holy Gospels: “Be compassionate, as your heavenly Father is compassionate, for he makes his sun rise on the evil and the good, and sends rain on the just and the unjust.” But it is fitting especially to care for those who share … “See with what large letters I have written to you with my own hand.” He wrote this whole letter himself, it seems, teaching that, when the truth is at stake, he pays no regard to the dignity of persons. As for “letters,” some have interpreted it as large, others as poor. For I, he says, wrote the letter, though I do not write beautifully. “As many as want to make a good showing in the flesh, these compel you to be circumcised, only so that they may not be persecuted for the cross of Christ.” Hunting for glory from men and providing for their own safety, they offer you the teaching that compels circumcision, so that they may not, like us who preach Christ, be tormented … ### Scripture references - Gal 6:10: quotation, high confidence - Luke 6:36: quotation, high confidence - Matt 5:45: quotation, high confidence - Gal 6:11: quotation, high confidence - Gal 6:12: quotation, high confidence ### Translation notes - This ref holds Gal 6:10–12. Words are lost in the scan (“…”), and the section breaks off. The saying of the Lord combines Luke 6:36 and Matt 5:45. Theodoret reports two interpretations of “large letters” without deciding. ### Citation (SBL) Theodoret, Interp. Gal. 6.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-10). ## On Gal 6:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret argues that the advocates of circumcision cannot keep the law away from Jerusalem and seek only to boast, while Paul boasts in the cross alone. ### Greek text ιγ΄. « Οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάττουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. » Πῶς γὰρ ἔστιν αὐτοὺς φυλάξαι τὸν νόμον πόῤῥω τῶν Ἱεροσολύμων διάγοντας; Πῶς ἐπιτελοῦσι τὰς ἑορτάς; Πῶς τὰς θυσίας προσφέρουσι; Πῶς ἀκαθάρτων ἁπτόμενοι περιῤῥαίνονται; Δῆλον τοίνυν ὡς αὐχεῖν ἐθέλοντες, ἅτε δὴ μεταμαθόντες, περιτμηθῆναι ὑμᾶς παρ… ιδ΄. « Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾿ οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. » Ἐγὼ δὲ ἐπὶ μόνῳ τῷ σωτηρίῳ σταυρῷ μεγαλοφρονεῖν εὔχομαι. Διὰ τοῦτον περιττός μοι πᾶς ὁ βίος, καὶ νεκρῷ παραπλήσιος, Οὐ μόνον δὲ αὐτὸς ἐμοὶ, ἀλλὰ κἀγὼ αὐτῷ· τὴν γὰρ ἀθάνατον προσμένω ζωήν. Τοῦτο γὰρ ἐπήγαγεν· ### English translation (Claude) “For not even those who are circumcised keep the law themselves, but they want you to be circumcised so that they may boast in your flesh.” For how can they keep the law while living far from Jerusalem? How do they celebrate the feasts? How do they offer the sacrifices? How are they sprinkled when they touch unclean things? It is plain, then, that wishing to boast, as men who have re-taught you, they [urge] you to be circumcised … “But far be it from me to boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” But I pray to take pride in the saving cross alone. Because of it the whole of life is superfluous to me and like a dead thing. And not only is it so to me, but I also to it; for I await the immortal life. For he added: ### Scripture references - Gal 6:13: quotation, high confidence - Gal 6:14: quotation, high confidence ### Translation notes - This ref holds Gal 6:13–14. Words are lost in the scan (“…”). Theodoret's argument about keeping the law outside Jerusalem is translated as written. Migne's apparatus and Latin column, read as Greek, are removed by a logged correction. ### Citation (SBL) Theodoret, Interp. Gal. 6.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-13). ## On Gal 6:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the “new creation” as the transformation after the resurrection, of which baptism is an image, and in which circumcision and uncircumcision make no difference. ### Greek text ιε΄. « Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομὴ ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις, » Τοῦτο καὶ Κορινθίοις ἐπιστέλλων ἔφη· « Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις. » Καινὴν δὲ κτίσιν κυρίως μὲν καλεῖ τὴν ἐσομένην μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν τῶν πραγμάτων μεταβολήν. Τότε γὰρ καὶ ἡ κτίσις τῆς ἐπικειμένης ἐλευθεροῦται φθορᾶς, καὶ τῶν ἀνθρώπων ἡ φύσις τὴν ἀθανασίαν ἐνδύεται. Οἷον δέ τινα τῶν μελλόντων εἰκόνα δείκνυσι τὸ σωτήριον βάπτισμα. Ἐν τούτῳ γὰρ ἀποδυόμεθα τὸν παλαιὸν ἄνθρωπον, ἐνδυόμεθα δὲ τὸν νέον· καὶ τῶν ἁμαρτημάτων τὸ φορτίον ἀποτιθέμενοι, δεχόμεθα τὴν χάριν τοῦ Πνεύματος. Οὔτε τοίνυν τὸ πανάγιον βάπτισμα, οὔτε ὁ μέλλων βίος, οἷδε περιτομῆς καὶ ἀκροβυστίας διαφοράν. Κόσμον δὲ ἐκάλεσε τὰ βιωτικὰ πράγματα, τὴν τιμὴν, τὴν δόξαν, τὸν πλοῦτον· τούτοις εἶπεν εἶναι νεκρός. ### English translation (Claude) “For in Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creation.” This he also said when writing to the Corinthians: “So if anyone is in Christ, he is a new creation.” By new creation he properly means the change of things that will come after the resurrection of the dead. For then both creation is freed from the corruption that lies upon it, and the nature of men puts on immortality. But saving baptism shows a kind of image of the things to come. For in it we put off the old man and put on the new; and laying aside the burden of sins, we receive the grace of the Spirit. Neither the all-holy baptism, then, nor the life to come knows a difference between circumcision and uncircumcision. By “world” he called the affairs of this life: honor, glory, wealth; to these he said he was dead. ### Scripture references - Gal 6:15: quotation, high confidence - 2 Cor 5:17: quotation, high confidence - Rom 8:21: allusion, medium confidence - 1 Cor 15:53: allusion, medium confidence - Col 3:9–10: allusion, medium confidence ### Translation notes - Quotation: 2 Cor 5:17. Allusions: Rom 8:21; 1 Cor 15:53; Col 3:9–10. The last sentence comments on 6:14 (“the world has been crucified to me”). ### Citation (SBL) Theodoret, Interp. Gal. 6.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-15). ## On Gal 6:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the “rule” as Paul's teaching and the “Israel of God” as the faithful, who see God through faith. ### Greek text ις΄. « Καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ. » Κανόνα ἐκάλεσε τὴν προκειμένην διδασκαλίαν, ὡς εὐθύτητι κοσμουμένην, καὶ μήτε ἐλλεῖπόν τι, μήτε περιττὸν ἔχουσαν· τοῖς δὲ ταύτην ἀσπαζομένοις ἐπηύξατο τὸν ἔλεον καὶ τὴν εἰρήνην. Ἰσραὴλ δὲ τοῦ Θεοῦ τοὺς πιστοὺς ὠνόμασεν, ἅτε δὴ τὸν Θεὸν ὁρῶντας διὰ τῆς πίστεως. Τοῦτο γὰρ ἑρ… ### English translation (Claude) “And as many as walk by this rule, peace be upon them and mercy, and upon the Israel of God.” He called the teaching set forth a rule, as being adorned with straightness and having nothing lacking or superfluous; and on those who embrace it he prayed for mercy and peace. He named the faithful the Israel of God, as those who see God through faith. For this … [means] … ### Scripture references - Gal 6:16: quotation, high confidence ### Translation notes - Theodoret alludes to the traditional explanation of the name Israel as “one who sees God”. The section breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 6.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-16). ## On Gal 6:17 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-17 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads the “marks of the Lord Jesus” as the scars of Paul's sufferings for the gospel, offered as testimony to its truth. ### Greek text ιζ΄. « Τοῦ λοιποῦ, κόπους μοι μηδεὶς παρεχέτω. Ἐγὼ γὰρ τὰ στίγματα τοῦ Κυρίου ᾿Ιησοῦ ἐν τῷ σώματί μου βαστάζω. » Εἰς μνήμην ἐλθὼν ὧν ὑπέμεινε πόνων, τὸ θεῖον αὐτοῖς προσφέρων Εὐαγγέλιον, οἷόν τινα μαρτυρίαν ταύτην ἔῤῥηξε τὴν φωνήν. Οὐκέτι, φησὶ, γράψαι τι πάλιν ἀνέξομαι· ἀντὶ δὲ γραμμάτων τοὺς μώλωπας δείκνυμι, καὶ τῶν αἰκισμῶν τὰ σημεῖα. Ταῦτα μαρτυρείτω τῇ τοῦ κηρύγματος ἀληθείᾳ· ὑπὲρ ἐκείνης γὰρ πάντα παθεῖν ἀνέχομαι. ### English translation (Claude) “From now on let no one cause me trouble; for I bear on my body the marks of the Lord Jesus.” Coming to remember the labors he endured in bringing them the divine gospel, he burst out with this cry as a kind of testimony. No longer, he says, will I bear to write anything again; instead of letters I show the weals and the marks of the tortures. Let these bear witness to the truth of the proclamation; for on its behalf I bear to suffer all things. ### Scripture references - Gal 6:17: quotation, high confidence ### Citation (SBL) Theodoret, Interp. Gal. 6.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-17). ## On Gal 6:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-galatas/5-2/#p-6-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret calls the closing blessing a seal on the letter, and ends with an exhortation to guard the grace of the Spirit and a doxology. ### Greek text ιη΄. « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί, ᾿Αμήν. » Τὴν συνήθη εὐλογίαν οἷόν τινα σφραγῖδα τοῖς γράμμασιν ἐπιτέθεικε. Προστέθεικε δὲ τὴν τοῦ πνεύματος μνήμην, τῆς δοθείσης ἀναμιμνήσκων αὐτοὺς δωρεᾶς, ἣν οὐ διὰ τοῦ νόμου, διὰ δὲ τῆς πίστεως ἔλαβον. Ταύτην καὶ ἡμεῖς τὴν χάριν φυλάξωμεν, καὶ μὴ λυπῶμεν τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐσφραγίσθημεν εἰς ἡμέραν ἀπολυτρώσεως, ἀλλ᾽ οἷόν τι ἔλαιον τὴν ἀγαθὴν πρᾶξιν τῷ νοερῷ τούτῳ φωτὶ προσενέγκωμεν, ἵνα φωτιζόμενοι τὴν εὐθεῖαν ὁδεύωμεν, καὶ τὸ ἀξιάγαστον τῆς ὁδοῦ καταλάβωμεν τέλος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς… ### English translation (Claude) “The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.” He has set the customary blessing on the letter as a kind of seal. And he added the mention of the spirit, reminding them of the gift given, which they received not through the law but through faith. Let us too guard this grace, and not grieve the Holy Spirit, in whom we were sealed for the day of redemption; but let us bring good action, like oil, to this spiritual light, so that, enlightened, we may travel the straight road and reach the admirable end of the road, in Christ Jesus our Lord, to whom be glory and might, now and always, and to … ### Scripture references - Gal 6:18: quotation, high confidence - Eph 4:30: quotation, high confidence - Matt 25:1–13: allusion, low confidence ### Translation notes - Quotation: Eph 4:30. The image of oil for the light alludes to Matt 25:1–13. The doxology breaks off in the scan. ### Citation (SBL) Theodoret, Interp. Gal. 6.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/6-18).