Interpretation of Philemon (complete)
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Preface
0PG 82
Τῶν πεπιστευκότων ὁ Φιλήμων ἐτύγχανεν ὧν" πόλιν δὲ εἶχε τὰς Κολασσάς. Καὶ ἡ οἰκία δὲ αὐτοῦ μέχρι τοῦ παρόντος μεμένηκε. Τούτου οἰκέτης Ὀνίσιμος τοὔνομα, ὑφελόμενός τι καὶ ἀποδρὰς, εἴσω τῶν ἀποστολικῶν δικτύων ἐγένετο. Ὤικει δὲ κατ᾽ ἐκεῖνον τὸν καιρὸν τὸ ἐν Ῥώμῃ δεσμωτήριον, ὁ θεσπέσιος Παῦλος. Ἐκεῖ τοίνυν τοῦτον τοῦ σωτηρίου βαπτίσματος ἀξιώσας, ἀπέστειλε τῷ δεσπότῃ τήνδε γεγραφὼς τὴν Ἐπιστολήν. Ὃ δὲ οἰκέτου δραπέτου, καὶ τῆς πνευματικῆς αὑτὸν διδασκαλίας ἀξιώσας τῆς σωτηρίας, τίνος ἂν ἠμέλησε πώποτε; « Παῦλος δέσμιος Ἰησοῦ Χριστοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν, καὶ ᾿Απφίᾳ τῇ ἀγαπητῇ, καὶ ᾿Αρχίππω τῷ συστρατιώτῃ ἡμῶν, καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ " χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. ν» Δέσμιον ἑαυτὸν προσηγόρευσεν, ἀξιόχρεων διὰ τῶν δεσμῶν κατασκευάζων τὴν αἴτησιν. Δι᾿ ὑμᾶς γὰρ, φησὶ, περίκειμαι τὰ δεσμά. Τὴν γὰρ ἡσυχίαν αἱρούμενος, καὶ μὴ τὴν οἰκουμένην περινοστεῖν, καὶ πᾶσιν ἀνθρώποις προσφέρειν τὸ Εὐαγγέλιον, οὐκ ἂν τούτων ἐδεξάμην τὴν πεῖραν. Ἐπαινεῖ δὲ τὸν Φιλήμονα, συνεργὸν ὀνομάσας. Συνάπτει δὲ αὐτῷ τὴν ὁμόζυγα ὡς κοινωνοῦσαν τῆς πίστεως. Εἰκὸς δὲ ἣν παραλειφθεῖσαν πὴν διδασκαλίαν αὐτῶν ἐπεπίστευτο. Περὶ τούτου γὰρ Κολασσαεῦσιν ἔγραψεν: ε Εἴπατε ᾿Αρχίππῳ" Βλέπε ' τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. » Καὶ τοῦτον δὲ εἰς κοινωνίαν τῆς παρακλήσεως ἔλαβε. Πρὸς δὲ τούτοις καὶ πᾶσαν τὴν οἰκίαν, ἣν Ἐκκλησίαν ὠνόμασεν, ὡς εὐσεβείᾳ λαμπρυνομένην᾽ ἵνα καὶ οἱ οἰκέται τῆς ἀποστολικῆς ἀξιωθέντες τιμῆς, συνεργοὶ τῆς παρακλήσεως γίνωνται. Ὁ μὲν οὖν μακάριος Παῦλος ἀγαπητὴν ὠνό- σμουμένην. θαυμαζέτω δὲ μηδεὶς, εἰ καὶ προσπί- «τουσι" νῦν τινες τῷ προσρήματι τούτῳ. Οἱ γὰρ κακῶς κεχρημένοι τῷ πράγματι, τῇ προσηγορίᾳ τὴν λοιδορίαν προσῆψαν. Πάλαι δὲ σεμνὸν τὸ ὄνομα καὶ ὅ- « Εὐχαριστῶ τῷ Θεῷ μου, πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ εἰς πάντας τοὺς ἁγίους, ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστὸν Ἴησοῦν. » Μέμνημαί σου, φησὶ, διὰ παντὸς προσευχόμενος, καὶ τὸν τῶν ὅλων Θεὸν ἐπὶ τοῖς σοῖς κατορθώμασιν ἀνυμνῶ. Μανθάνω γὰρ ὅσην μὲν ἐδέξω πίστιν περὶ τὸν σεσωχότα Δεσπότην ἡλίκην δὲ ἔχεις ἀγάπην, καὶ ὅσης ἀξιοῖς θεραπείας τοὺς τὰ θεῖα περὶ πολλοῦ ποιουμένους· καὶ δέομαι καὶ ἀντιβολῶ τὸν κοινὸν εὐεργέτην, τελείαν σοι δοῦναι τὴν Ἑλϑὰ τῶν ἀγαθῶν. « Χάριν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων διὰ σοῦ θυμηδίας, ὅτι παντοδαπὴν τοῖς ἁγίοις θεραπείαν προσφέρεις. « Διὸ πολλὴν ἐν Χριστῷ. παῤῥησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ. » Δυνάμενος, φησὶ, θαῤῥεῖν ὡς θερμῶς πεπιστευκότι, καὶ διδασκαλικῶς κελεύειν, τοῦτο᾽ μὲν οὐ ποιῶ παράκλησιν δὲ προσφέρω. Εἶτα τῇ τοῦ εἰρημένου ταπεινότητι περιτίθησι κόμπον. « Τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης. » Βλέπε" τίς ὁ αἰτῶν· ἀρκεῖ δὲ ἢ τοῦ ὀνόματος μνήμη καταιδέσαι καὶ τὸν λίαν ἀντίτυπον. Ὁ γὰρ Παῦλον ἀκούσας, τῆς οἰκουμένης. ἀκούει τὸν κήρυκα, γῆς καὶ θαλάττης ": τὸν γεωργὸν, τῆς ἐκλογῆς τὸ σκεῦος, καὶ τἄλλα μυρίων δεῖται γλωττῶν εἰς διήγησιν. Προστέθεικε δὲ καὶ τὸν πρεσβύτην, ἐπιδεικνὺς πολιὰν ἐν πόνοις βλαστήσασαν, καὶ ταύτῃ τὸν λόγον ἀξιοπιστότερον ἐργαζόμενος. Ἐπισυνάπτει καὶ ἕτερον. « Νυνὶ δὲ καὶ δέσμιος Ἰησοῦ. Χριστοῦ. » Αἰδέσθητι Παῦλον, αἰδέσθητί μου τὸ γῆρας, αἰδέσθητι τὰ δεσμὰ, ἅπερ. ὡς
Tōn pepisteukotōn ho Philēmōn etynchanen hōn" polin de eiche tas Kolassas. Kai hē oikia de autou mechri tou parontos memenēke. Toutou oiketēs Onisimos tounoma, hyphelomenos ti kai apodras, eisō tōn apostolikōn diktyōn egeneto. Ōikei de kat᾽ ekeinon ton kairon to en Rhōmę̄ desmōtērion, ho thespesios Paulos. Ekei toinyn touton tou sōtēriou baptismatos axiōsas, apesteile tǭ despotę̄ tēnde gegraphōs tēn Epistolēn. Ho de oiketou drapetou, kai tēs pneumatikēs hauton didaskalias axiōsas tēs sōtērias, tinos an ēmelēse pōpote? « Paulos desmios Iēsou Christou, kai Timotheos ho adelphos, Philēmoni tǭ agapētǭ kai synergǭ hēmōn, kai ᾿Apphią tę̄ agapētę̄, kai ᾿Archippō tǭ systratiōtę̄ hēmōn, kai tę̄ kat᾽ oikon sou ekklēsią " charis hymin kai eirēnē apo Theou Patros hēmōn, kai Kyriou Iēsou Christou. n» Desmion heauton prosēgoreusen, axiochreōn dia tōn desmōn kataskeuazōn tēn aitēsin. Di᾿ hymas gar, phēsi, perikeimai ta desma. Tēn gar hēsychian hairoumenos, kai mē tēn oikoumenēn perinostein, kai pasin anthrōpois prospherein to Euangelion, ouk an toutōn edexamēn tēn peiran. Epainei de ton Philēmona, synergon onomasas. Synaptei de autǭ tēn homozyga hōs koinōnousan tēs pisteōs. Eikos de hēn paraleiphtheisan pēn didaskalian autōn epepisteuto. Peri toutou gar Kolassaeusin egrapsen: e Eipate ᾿Archippǭ" Blepe ' tēn diakonian hēn parelabes en Kyriǭ, hina autēn plērois. » Kai touton de eis koinōnian tēs paraklēseōs elabe. Pros de toutois kai pasan tēn oikian, hēn Ekklēsian ōnomasen, hōs eusebeią lamprynomenēn᾽ hina kai hoi oiketai tēs apostolikēs axiōthentes timēs, synergoi tēs paraklēseōs ginōntai. Ho men oun makarios Paulos agapētēn ōno- smoumenēn. thaumazetō de mēdeis, ei kai prospi- «tousi" nyn tines tǭ prosrēmati toutǭ. Hoi gar kakōs kechrēmenoi tǭ pragmati, tę̄ prosēgorią tēn loidorian prosēpsan. Palai de semnon to onoma kai ho- « Eucharistō tǭ Theǭ mou, pantote mneian sou poioumenos epi tōn proseuchōn mou, akouōn sou tēn agapēn kai tēn pistin hēn echeis pros ton Kyrion Iēsoun, kai eis pantas tous hagious, hopōs hē koinōnia tēs pisteōs sou energēs genētai en epignōsei pantos agathou tou en hēmin eis Christon Iēsoun. » Memnēmai sou, phēsi, dia pantos proseuchomenos, kai ton tōn holōn Theon epi tois sois katorthōmasin anymnō. Manthanō gar hosēn men edexō pistin peri ton sesōchota Despotēn hēlikēn de echeis agapēn, kai hosēs axiois therapeias tous ta theia peri pollou poioumenous; kai deomai kai antibolō ton koinon euergetēn, teleian soi dounai tēn Helϑa tōn agathōn. « Charin gar pollēn eschon kai paraklēsin epi tę̄ agapę̄ sou, hoti ta splanchna tōn hagiōn dia sou thymēdias, hoti pantodapēn tois hagiois therapeian prosphereis. « Dio pollēn en Christǭ. parrhēsian echōn epitassein soi to anēkon, dia tēn agapēn mallon parakalō. » Dynamenos, phēsi, tharrhein hōs thermōs pepisteukoti, kai didaskalikōs keleuein, touto᾽ men ou poiō paraklēsin de prospherō. Eita tę̄ tou eirēmenou tapeinotēti peritithēsi kompon. « Toioutos ōn hōs Paulos presbytēs. » Blepe" tis ho aitōn; arkei de ē tou onomatos mnēmē kataidesai kai ton lian antitypon. Ho gar Paulon akousas, tēs oikoumenēs. akouei ton kēryka, gēs kai thalattēs ": ton geōrgon, tēs eklogēs to skeuos, kai talla myriōn deitai glōttōn eis diēgēsin. Prostetheike de kai ton presbytēn, epideiknys polian en ponois blastēsasan, kai tautę̄ ton logon axiopistoteron ergazomenos. Episynaptei kai heteron. « Nyni de kai desmios Iēsou. Christou. » Aidesthēti Paulon, aidesthēti mou to gēras, aidesthēti ta desma, haper. hōs
Philemon was one of the believers, and Colossae was his city; and his house has survived to the present. His household slave, named Onesimus, having stolen something and run away, came inside the apostolic nets. At that time the inspired Paul was living in the prison at Rome. There, then, having counted him worthy of saving baptism, he sent him back to his master, having written this letter. He who counted a runaway slave worthy of spiritual teaching and of salvation, what would he ever have neglected? “Paul, a prisoner of Jesus Christ, and Timothy our brother, to Philemon our beloved and fellow-worker, and to Apphia the beloved, and to Archippus our fellow-soldier, and to the church in your house: grace to you and peace from God our Father and the Lord Jesus Christ.” He called himself a prisoner, making his request worthy of respect through his bonds. For it is for your sakes, he says, that I wear these bonds; for had I chosen quiet, and not to go around the world and bring the gospel to all people, I should not have experienced these things. He praises Philemon, naming him a fellow-worker; and he joins his wife to him, as one who shares in the faith. And it is likely that Archippus … had been entrusted with their teaching; for about him he wrote to the Colossians: “Say to Archippus: See to the ministry that you received in the Lord, that you fulfil it.” This man too he took into partnership in the appeal; and besides these, the whole household, which he named a church as shining with godliness, so that the household slaves too, counted worthy of the apostolic honour, might become fellow-workers in the appeal. Now the blessed Paul named her “beloved” … adorned. And let no one be surprised if some now take offence at this title; for those who misused the thing attached reproach to the name. But of old the name was honourable and … “I thank my God, always making mention of you in my prayers, hearing of your love and of the faith that you have toward the Lord Jesus and toward all the saints, that the sharing of your faith may become effective in the knowledge of every good thing that is in us toward Christ Jesus.” I remember you, he says, continually as I pray, and I sing praise to the God of all for your good deeds. For I learn how great a faith you have received in the Master who saved you, and how great a love you have, and of how much service you think those worthy who make much of divine things; and I beg and implore the common Benefactor to grant you the good things in full. “For I have had much joy and comfort in your love, because the hearts of the saints through you …” gladness, because you offer every kind of service to the saints. “Therefore, though I have much boldness in Christ to command you what is fitting, for love’s sake I rather appeal.” Though I am able, he says, to be bold with you as one who has believed fervently, and to give orders as a teacher, this I do not do, but I offer an appeal. Then to the lowliness of what he has said he adds dignity: “Being such a one as Paul, an old man.” See who it is that asks; the mere mention of the name is enough to put to shame even one who is very unyielding. For whoever hears “Paul” hears the herald of the world, the farmer of land and sea, the chosen vessel, and other things that need countless tongues to tell. He has added “old man” too, pointing to grey hair that grew in toils, and by this making his word more trustworthy. He joins yet another thing: “And now also a prisoner of Jesus Christ.” Respect Paul, respect my old age, respect the bonds, which as …
Textual problem in this passage: see the notes.
Phlm 1:1–9 (quotation, high confidence) · Col 4:17 (quotation, high confidence) · Acts 9:15 (allusion, medium confidence)
Notes and citation
Summary: Theodoret tells the story of the runaway slave Onesimus, baptized by Paul in Rome, and explains how Paul's greeting and opening appeal to Philemon are framed to win his request.
- Theodoret's Interpretation of Philemon has no public-domain English translation; the translation was re-read against the Greek. Ref 0 holds the hypothesis (preface) and the comment on Phlm 1–9. Words are lost in the scan in several places (marked “…”): in the remark on Archippus, in the remark on Apphia (the title that “some now take offence at” is lost with the gap; perhaps “sister”, which some manuscripts read in Phlm 2; uncertain), in the comment on verse 7, and at the end. “The good things in full”: a word is garbled in the scan. Latin debris and footnotes from Migne's column removed. Quotations: Phlm 1–9; Col 4:17. Allusion: Acts 9:15 (“chosen vessel”).
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside a word; OCR slip; OCR slips; footnote mark; footnotes (variant readings) from Migne's page; marginal verse numeral; marginal verse numerals; split word; stray marks inside a word; κ read as χ): ἢ δὰ πᾶς ἢ οἱ οδί, οϑβϑίῃ. [μι αὶ διιίεπὶ ΡΠ δ οἢ πὶ, Θ0π) Δ ρει δὰ πὶ Εἰ υἱ → ; μεμένηχε → μεμένηκε; “Ωχεε → Ὤικει; Ἐχεῖΐ → Ἐκεῖ; ἙἘπιστολήν → Ἐπιστολήν; δραπέτου, χοὶ → δραπέτου, καὶ; τῆ; σωτηρίας → τῆς σωτηρίας; ἡμέλησε → ἠμέλησε; α'-Υ΄. « Παῦλος → « Παῦλος; ἀγαττητῷ → ἀγαπητῷ; σοὺ ἐκκλησία → σου ἐκκλησίᾳ; περίχειμαι → περίκειμαι; ἐδεξάμτν → ἐδεξάμην; χοινωνοῦσαν → κοινωνοῦσαν; παρέλαδες → παρέλαβες; ἔλαδε → ἔλαβε; Ἐχχιλησιαν → Ἐκκλησίαν; εὐσεδείᾳ → εὐσεβείᾳ; οἰχέται → οἰκέται; γίνωνταιἦ → γίνωνται; ὠνό- 1 Βλέπετε Βι " γένωνται Β. → ὠνό- ; προτηγορίᾳ → προσηγορίᾳ; καὶ ὅ-ς΄. « Εὐχαριστῶ → καὶ ὅ- « Εὐχαριστῶ; σον τὴν ἀγάπην → σου τὴν ἀγάπην; προσευχό-" μένος → προσευχόμενος; κατορ-. βώμασιν → κατορθώμασιν; πίυἱ Πἀεἰ τι οδίήοαχ᾽ ἤαι ἴῃ ἀρη (αἱ τποπ)ΐηϊ, οἵ ρυορίοῦ δὰ ας ατιν → πίστιν ; ἡλίκη" δὲ ἔχεις Βὶ μα ῦδ88 οἰϊατ Δία), οἱ συδηῖαπι → ἡλίκην δὲ ἔχεις ; ποιονμένους“ → ποιουμένους·; ἀντιδολῶ τὸν χοιγὸν → ἀντιβολῶ τὸν κοινὸν; δοι δοῦναι → σοι δοῦναι; ζ΄. ε« Χάριν → « Χάριν; παῤ βαδηοαν → παράκλησιν; : η᾽, θ΄. « Διὸ → « Διὸ; ἀνῆχον → ἀνῆκον; Δυνάμονος → Δυνάμενος; διδασχαλιχῶς → διδασκαλικῶς; κύμπον → κόμπον; Τοιοὗτος ὧν ὡς Παῦλος πρεσθύτης → Τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης; «ἰς ὅ. αἰτῶν" ἀρχεξ → τίς ὁ αἰτῶν· ἀρκεῖ; ἀντέξυπον → ἀντίτυπον; ἀκούβη → ἀκούει; μυν ρίων → μυρίων; Προστέϑειχε → Προστέθεικε; πρεσδύτην, ἐπιδοιχνὺς → πρεσβύτην, ἐπιδεικνὺς; βλαστήτασαν → βλαστήσασαν; Ἐ πισυνάπτει → Ἐπισυνάπτει; αἰδέσθητὶ μου τὸ γήρας → αἰδέσθητί μου τὸ γῆρας.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Phlm. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/0
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-0) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 1
1.3PG 82
« Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου. » Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου; τίς ἀξίως ὑμνήσει " τὴν θείαν φιλανθρωπίαν;. Ὁ μαστιγίας καὶ τοιχωρύχος. Παύλου τέκνον ἐξαπίνης ἐγένετο. Λέγει δὲ καὶ τοῦ τόκου τὸν τρόπον. ε« Ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου. ν» Οὐ γὰρ ἐκώλυσε τὰ δεσμὰ τὰς ὠδῖνας τοῦ Ἀνκυβαθός: Εἶτα μετὰ τὰ ἐγκώμια τὸ « Ὀνήσιμον, τόν ποτέ σοι ἄχρηστον. ἐμνησε τῶν παλαιῶν, ἀλλ' εὐθὺς καὶ τὴν μεταβολὴν ἔδειξεν. ε Νυνὶ δὲ σοὶ κἀμοὶ εὔχρηστον. ν Ἔδειξε τὴν περιουσίαν τῆς τοῦ τρόπου μεταβολῆς, Οὐ γὰρ μόνον σοὶ, φησὶν, εὔχρηστος νῦν, ἀλλὰ καὶ ἐμοί. Κατασχεῖν ἠνεσχόμην. « Σὺ δὲ αὐτὸν τουτέστι τὰ ἐμὰ σπλάγχνα. ν Ἕμός ἔστι, φησὶν, υἱὸς, ἐκ τῶν ἐμῶν γεγέννηται σπλάγχνων.
« Parakalō se peri tou emou teknou. » Tis lalēsei tas dynasteias tou Kyriou? tis axiōs hymnēsei " tēn theian philanthrōpian?. Ho mastigias kai toichōrychos. Paulou teknon exapinēs egeneto. Legei de kai tou tokou ton tropon. e« Hon egennēsa en tois desmois mou. n» Ou gar ekōlyse ta desma tas ōdinas tou Ankybathos: Eita meta ta enkōmia to « Onēsimon, ton pote soi achrēston. emnēse tōn palaiōn, all' euthys kai tēn metabolēn edeixen. e Nyni de soi kamoi euchrēston. n Edeixe tēn periousian tēs tou tropou metabolēs, Ou gar monon soi, phēsin, euchrēstos nyn, alla kai emoi. Kataschein ēneschomēn. « Sy de auton toutesti ta ema splanchna. n Hemos esti, phēsin, huios, ek tōn emōn gegennētai splanchnōn.
“I appeal to you for my child.” Who will tell the mighty acts of the Lord? Who will worthily sing the divine lovingkindness? The rogue and housebreaker suddenly became Paul’s child. And he states the manner of the birth as well: “Whom I begot in my bonds.” For the bonds did not hinder the birth-pangs of the … Then after the praises: “Onesimus, who once was useless to you.” He reminded him of the past, but at once showed the change as well: “But now useful to you and to me.” He showed the abundance of the change of character; for not only to you, he says, is he now useful, but also to me. … I could bear to keep … “But you, [receive] him, that is, my own heart.” He is mine, he says, a son; he was born of my own heart.
Textual problem in this passage: see the notes.
Phlm 1:10–12 (quotation, high confidence) · Ps 106:2 (105:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret marvels that a runaway thief became Paul's child in prison, and that the once useless Onesimus is now useful to both Philemon and Paul.
- The ref is numbered 1.3, but the section covers Phlm 10–12 (the verse numerals were misread in the scan). Words are lost in the scan (marked “…”): after “birth-pangs of the” (a garbled word, perhaps “Apostle”), and in the comment on verse 12, where only “I could bear to keep” survives. Latin debris and footnotes from Migne's column removed. Quotations: Phlm 10–12; Ps 106:2 (105:2 LXX).
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; Latin debris from Migne's column; OCR slip; marginal verse numeral; verse numeral and OCR slips): ὑ. ε Παρακαλῶ → « Παρακαλῶ; τοιχωρυχὺς → τοιχωρύχος; νοῦ τόκου → τοῦ τόκου; υὐ γὰρ → Οὐ γὰρ; ὠξῖνας → ὠδῖνας; ς« Ὀνῆσιμον», (ια΄.) τόν ποτέ σοι ἄχρητνον. → « Ὀνήσιμον, τόν ποτέ σοι ἄχρηστον.; 9. ᾽Αν- ΟΓῸ εἰ οὔ βεόγο, υἱ ἄει ὅνι Ῥογίοοίαπι εἴποι, νὰ ἰλὰφυοπιοῦο δἰ Θαηθογῖ. « Ουοπν σοι ἴῃ νί ποι! 8 ὁ Βλέπετε Β. "Τίς ἂν ἀξίως ΓΞ Β. δ᾽ ὯΠι. ν Ὑδίαγα γθνοσῶν!θ ἴῃ ΠΙοΙΠΟΓΙΔΠι, 86 ἃ βίαια αὶ → ; μεταβολὴν οϑἰθηάίί πιυϊαιϊοηδιι. ε« Ναας, δυΐδηι {ἰυ]} οἱ τ μὶ 8011, ἱπ 40}, ΠῚ υης δι {{}115, 56] οἱ τ]. ἴῃ ε Τὰ αυ- ἜγβῸ δ πὶ ΡΓῸ ἰὰ τεϊϊπογο, υἱ τὰΐ πιἰ δἰ βίοι! τω ἰμὲ δῖ, παρὸ « → μεταβολὴν ; μεταθολῆς → μεταβολῆς.
Cite (SBL): Theodoret, Interp. Phlm. 1.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-1-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.13PG 82
« Ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ Εὐαγγελίου, » Ὀφείλεις μοι διακονίαν, ὡς μαϑητὴς διδασκάλῳ, καὶ διδασκάλῳ τὰ θεῖα κηρύττοντι, Ἐδουλήθην τοίνυν ἀντὶ σοῦ τοῦτον λαβεῖν " ἵνα τῆς σῆς μοι διακονίας ἐκτίσῃ τὸ χρέος. Βλέπε τοῦ Εὐαγγελίου τὴν δύναμιν." ἴσον τῷ δεσπότῃ τὸν οἰκέτην εἰριδ΄, « Χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατ᾽ ἀνάγκην τὸ ἀγαθόν σου ἧι ἀλλὰ κατὰ ἑκούσιον. » Σὲ γὰρ βούλομαι τὸ ἐντεῦθεν προσπορίσασθαι κέρδος, ἵνα τῇ συγκαταθέσει τῆς γνώμης τὴν ὠφέλειαν καρπώσῃ. καὶ ἐντεῦθεν δῆλον, ὡς Κολασσαεῦσιν αὐτὸς τὸ σωτήριον προσενήνοχε κήρυγμα. Ὡς μαθητῇ γὰρ οἰκείῳ, τῷ Φιλήμονι γράφει. Ἐνταῦθα μὲν γὰρ ὑπὲρ τοῦ Ὀνησίμου παρακαλεῖ - ἐκεῖ δὲ ὡς γνώμῃ τοῦ Φιλήμονος αὐτὸν ὑπουργὸν τῷ Τυχικῷ συνέπεμψεν, ὡς τοῦ Εὐαγγελίου γενόμενον ὑπουργόν, « Τὰ κατ᾽ ἐμὲ γὰρ, φησὶ, πάντα ὑμῖν γνωρίσει Τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Χριστῷ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῷ τὰ περὶ ὑμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν, σὺν ὉὈνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν " πάντα ὑμῖν γνωρίσουσι τὰ ὧδε. » Δεξάμενος γὰρ ὁ Φιλήμων τὰ γράμματα ἔπεμψε τῷ ᾿Αποστόλῳ τὸν Ὀνήσιμον" ὁ δὲ τοῦτον σὺν τῷ Τυχικῷ λεν εἰς τοὺς Κολασσαεῖς. « Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, οὐκ ἔτι ὡς δοῦλον, ἀλλ' ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν, μάλιστα ἐμοί· πόσῳ δὲ μᾶλλον σοὶ, καὶ ἐν σαρκὶ, καὶ ἐν Κυρίῳ; » ᾿Αγαθῶν αὐτῷ, φησὶν, αἰτία γέγονεν ἢ φυγή. ᾿Αντὶ δὲ καὶ ἐμὸς ἀδελφὸς, πολλῷ μᾶλλον σοὶ ", ᾧ καὶ κατὰ τὴν σωματικὴν θεραπείαν προσήκει
« Hon egō eboulomēn pros emauton katechein, hina hyper sou moi diakonę̄ en tois desmois tou Euangeliou, » Opheileis moi diakonian, hōs maϑētēs didaskalǭ, kai didaskalǭ ta theia kēryttonti, Edoulēthēn toinyn anti sou touton labein " hina tēs sēs moi diakonias ektisę̄ to chreos. Blepe tou Euangeliou tēn dynamin." ison tǭ despotę̄ ton oiketēn eirid΄, « Chōris de tēs sēs gnōmēs ouden ēthelēsa poiēsai, hina mē hōs kat᾽ anankēn to agathon sou hēi alla kata hekousion. » Se gar boulomai to enteuthen prosporisasthai kerdos, hina tę̄ synkatathesei tēs gnōmēs tēn ōpheleian karpōsę̄. kai enteuthen dēlon, hōs Kolassaeusin autos to sōtērion prosenēnoche kērygma. Hōs mathētę̄ gar oikeiǭ, tǭ Philēmoni graphei. Entautha men gar hyper tou Onēsimou parakalei - ekei de hōs gnōmę̄ tou Philēmonos auton hypourgon tǭ Tychikǭ synepempsen, hōs tou Euangeliou genomenon hypourgon, « Ta kat᾽ eme gar, phēsi, panta hymin gnōrisei Tychikos ho agapētos adelphos, kai pistos diakonos, kai syndoulos en Christǭ, hon epempsa pros hymas eis auto touto, hina gnǭ ta peri hymōn, kai parakalesę̄ tas kardias hymōn, syn HoOnēsimǭ tǭ pistǭ kai agapētǭ adelphǭ, hos estin ex hymōn " panta hymin gnōrisousi ta hōde. » Dexamenos gar ho Philēmōn ta grammata epempse tǭ ᾿Apostolǭ ton Onēsimon" ho de touton syn tǭ Tychikǭ len eis tous Kolassaeis. « Tacha gar dia touto echōristhē pros hōran, hina aiōnion auton apechę̄s, ouk eti hōs doulon, all' hyper doulon, adelphon agapēton, malista emoi; posǭ de mallon soi, kai en sarki, kai en Kyriǭ? » ᾿Agathōn autǭ, phēsin, aitia gegonen ē phygē. ᾿Anti de kai emos adelphos, pollǭ mallon soi ", hǭ kai kata tēn sōmatikēn therapeian prosēkei
“Whom I wished to keep with me, so that on your behalf he might serve me in the bonds of the gospel.” You owe me service, as a disciple to his teacher, and to a teacher who preaches the divine things. I wished, then, to take him in your place, so that he might pay me the debt of your service. See the power of the gospel: it has [made] the slave equal to the master. “But without your consent I wished to do nothing, so that your good deed might not be as of necessity but voluntary.” For I want you to gain the profit from this, so that by the consent of your will you may reap the benefit. From this too it is clear that he himself brought the saving preaching to the Colossians; for he writes to Philemon as to his own disciple. Here, then, he appeals on behalf of Onesimus; but there he sent him, as with Philemon’s consent, as an assistant together with Tychicus, since he had become an assistant of the gospel: “Tychicus,” he says, “the beloved brother and faithful minister and fellow-slave in Christ, will make known to you all my affairs. I have sent him to you for this very purpose, that he may know your affairs and encourage your hearts, with Onesimus, the faithful and beloved brother, who is one of you; they will make known to you everything here.” For Philemon, having received the letter, sent Onesimus to the Apostle; and he sent him with Tychicus to the Colossians. “For perhaps this is why he was separated for a while, so that you might have him back for ever, no longer as a slave but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.” His flight, he says, has become the cause of good things for him. And [if he has become] my brother, much more is he yours, to whom it belongs also by bodily service …
Phlm 1:13–16 (quotation, high confidence) · Col 4:7–9 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul would not keep Onesimus without Philemon's consent, and that Philemon later sent Onesimus back to Paul, who sent him with Tychicus to Colossae.
- Ref 1.13 covers Phlm 13–16. Theodoret takes Colossians to have been written after Philemon, when Philemon had sent Onesimus back to Paul. A word is lost after “the slave equal to the master” (supplied in brackets), and the section breaks off at the end (marked “…”). Latin debris from Migne's column, inside the quotation of Colossians, removed. Quotations: Phlm 13–16; Col 4:7–9.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside the quotation; OCR slip; OCR slips; column letter and OCR slip; footnote number; marginal verse numeral and OCR slips; marginal verse numerals; stray marks; κ read as χ): ιγ΄. ε« Ὃν ἐγὼ ἠδουλόμην πρὸς ἐμαντὸν → « Ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν; τοῦτον λαθεῖν → τοῦτον λαβεῖν; τῆς οἧς μοι διακονίας ἐχτίτῃ → τῆς σῆς μοι διακονίας ἐκτίσῃ; Εύαγγιλίου τὴν δύγαμιν → Εὐαγγελίου τὴν δύναμιν; ᾿γὰρι → γὰρ; Ὀνησίμσυ → Ὀνησίμου; τῷ Τυχιχῷ συνέπεμψεν → τῷ Τυχικῷ συνέπεμψεν; Τνχικὸς → Τυχικὸς; ἀδεὶφὸς → ἀδελφὸς; διάχονο: → διάκονος; τὰ (ἡ περὶ → τὰ περὶ; παραχαλέσῃ → παρακαλέσῃ; σὺν οἱ δι πὶ : δὰ ἱ αἰτοῦσι [γαίγθηι, μάχη 6 ΠΉΙ δὶ, ἀυ δ ηῖ0 δι πὶ πιὰ 5 αυδη- 1ιπὶ δ πη αἰ βίο γί) ἀεηάυπι δριὶΐπ5, οἱ αι} γοἱ δ θηιυ8 Ὁ 5] πηδδ5, ἰῃ υἱ → σὺν ; Ὀγήσιμον → Ὀνήσιμον; τῷ Τυχιχῷ λεν → τῷ Τυχικῷ λεν; Κολασσαεῖς 5. → Κολασσαεῖς.; ιε΄, τς’. « Τάχα → « Τάχα; ἐμοέ' → ἐμοί·; φηαὶν → φησὶν; κατὰ Μ πὴν → κατὰ τὴν.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Phlm. 1.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-1-13) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.17PG 82
« Εἰ οὖν με ἔχεις κοινωνὸν, προσλαβοῦ αὐτὸν ὡς ἐμέ. » Τί τῶν λόγων τούτων πιθανώτερον, τί δὲ βιαιότερον; Εἰ λόγον, φησὶ, τινὸς ἀξιοῖς τὴν ἐμὴν κοινωνίαν, ὡς ἐμὲ δέξαι τὸν δεξάμενον τὴν ξένην
« Ei oun me echeis koinōnon, proslabou auton hōs eme. » Ti tōn logōn toutōn pithanōteron, ti de biaioteron? Ei logon, phēsi, tinos axiois tēn emēn koinōnian, hōs eme dexai ton dexamenon tēn xenēn
“If then you count me a partner, receive him as you would me.” What is more persuasive than these words, and what more compelling? If you count partnership with me worthy of any regard, he says, receive as you would me the one who has received the …
Phlm 1:17 (quotation, high confidence)
Notes and citation
Summary: Theodoret admires the persuasive force of Paul's request that Philemon receive Onesimus as he would Paul.
- The section breaks off mid-sentence in the scan (marked “…”). Quotation: Phlm 17.
Notes on the original text
- Digital text corrected (OCR slip; marginal verse numeral): ιζ΄. « Εἰ → « Εἰ; -ἰ δὲ → τί δὲ.
Cite (SBL): Theodoret, Interp. Phlm. 1.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-1-17) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.18PG 82
« Εἰ δέ τι ἠδίκησέ σε, ἣ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει. » Αἰνίττεται ὁ λόγος ὡς ὑφελόμενός τι. Ὁ θεῖος ᾿Απόστολος αἰτεῖ τὸν Φιλήμονα αὐτῷ λογίσασθαι τὸ πλημμέλημα. Εἶτα μετὰ πλείστης χάριτος ποιεῖται τὴν τοῦ χρέους ὁμολογίαν.
« Ei de ti ēdikēse se, hē opheilei, touto emoi ellogei. » Ainittetai ho logos hōs hyphelomenos ti. Ho theios ᾿Apostolos aitei ton Philēmona autǭ logisasthai to plēmmelēma. Eita meta pleistēs charitos poieitai tēn tou chreous homologian.
“And if he has wronged you at all, or owes anything, charge that to me.” The words hint that he had stolen something. The divine Apostle asks Philemon to reckon the offence to him. Then with very great grace he makes the acknowledgment of the debt.
Phlm 1:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul hints at Onesimus's theft and takes the debt on himself.
- Latin debris from Migne's column removed. Quotation: Phlm 18.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slips; marginal verse numeral; stray mark): ιη΄. « Εἰ → « Εἰ; τοῦτο. ἐμοὶ ᾿ἐλλάγει → τοῦτο ἐμοὶ ἐλλόγει; ὑφελχόμανδ᾽᾽ τι θεῖος → ὑφελόμενός τι. Ὁ θεῖος; τὸν: Φιλήμονα → τὸν Φιλήμονα; λογίσαδ σθαι τὸ ἀλημμέλημα → λογίσασθαι τὸ πλημμέλημα; α ΡΒ απο ἱπιραϊεῖ ᾿ρ5, θαι ον. Βεῖπσ → .
Cite (SBL): Theodoret, Interp. Phlm. 1.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-1-18) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
1.19PG 82
« Ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἐπιστολήν. Πᾶσαν αὐτὴν ἐγὼ γέγραφα" ἐγὼ καὶ ὀφείλειν, καὶ ἀποδώσειν ὑπισχνοῦμαι τὸ χρέος. Εἴτα δείκνυσιν αὐτὸν μείζοσιν ἐγκλήμασιν ὑποκείμενον. ε Ἵνα μὴ λέγω, Σοὶ, ὅτι καὶ σεαυτόν μοι προσοφείλεις. ν Δι' ἐμοῦ γὰρ, φησὶ, τῆς σωτηρίας ἀπήλαυσας. Καὶ ἐντεῦθεν δῆλον ὡς τῆς ἀσοθς ἠξιώθη δικ, « Ναὶ, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ, ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Κυρίῳ "". » Τὸ "", Ἐγώ σου ὀναίμην ἐν Κυρίῳ, ἀντὶ τοῦ, "Ἀπολαύσαιμί σου τῶν ἐν Χριστῷ κατορθωμάτων, εἴδοιμί σε πλουτοῦντα ἐν ἅπασι τοῖς πνευματικοῖς ἀγαθοῖς. « Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ὃ λέγω ποιήσεις. » Οἶδά σου τὸ εὐπειθὲς τῆς ψυχῆς. Οὗ δὴ χάριν καὶ γράφω, θαῤῥῶν ὡς « Ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν: Ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. » Καὶ τοῦτο δὲ οὐκ ἁπλῶς τέθεικεν, ἀλλ᾽ ἵνα προσδοκῶν αὐτοῦ τὴν παρουσίαν αἰδεσθῇ καὶ τὰ. γράμματα. « ᾿Ασπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, Μάρκος, ᾿Αρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. » Τὸν Ἐπαφρᾶν ἐτύγχανεν ὦν. Οὕτω γὰρ καὶ Κολασσαεῦσιν ἔγραψεν· « ᾿Ασπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν δοῦλος Χριστοῦ. ν Τὸν δὲ Δημᾶν πρὸ τοῦ Λουκᾶ τέθεικεν, ὡς ἐπίσημον ὄντα, καὶ συνεργόν. Μετὰ ταῦτα γὰρ καταλέλοιπε τὸν ᾿Απόστολον, ἀγαπήσας τὸν νῦν -αἰῶνα. « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ᾿Αμήν. » Τούτοις προσήκει τοῖς νόμοις ἀκολουθεῖν τοὺς τῆς θείας διδασκαλίας ἠξιωμένους " οὕτω διδάσκειν τοὺς οἰκέτας τῆς τῶν δεσποτῶν ἔχεσθαι θεραπείας, ἵνα διὰ πάντων ὃ
« Egō Paulos egrapsa tę̄ emę̄ cheiri, egō epistolēn. Pasan autēn egō gegrapha" egō kai opheilein, kai apodōsein hypischnoumai to chreos. Eita deiknysin auton meizosin enklēmasin hypokeimenon. e Hina mē legō, Soi, hoti kai seauton moi prosopheileis. n Di' emou gar, phēsi, tēs sōtērias apēlausas. Kai enteuthen dēlon hōs tēs asoths ēxiōthē dik, « Nai, adelphe, egō sou onaimēn en Kyriǭ, anapauson mou ta splanchna en Kyriǭ "". » To "", Egō sou onaimēn en Kyriǭ, anti tou, "Apolausaimi sou tōn en Christǭ katorthōmatōn, eidoimi se ploutounta en hapasi tois pneumatikois agathois. « Pepoithōs tę̄ hypakoę̄ sou egrapsa soi, eidōs hoti kai hyper ho legō poiēseis. » Oida sou to eupeithes tēs psychēs. Hou dē charin kai graphō, tharrhōn hōs « Hama de kai hetoimaze moi xenian: Elpizō gar hoti dia tōn proseuchōn hymōn charisthēsomai hymin. » Kai touto de ouk haplōs tetheiken, all᾽ hina prosdokōn autou tēn parousian aidesthę̄ kai ta. grammata. « ᾿Aspazetai se Epaphras ho synaichmalōtos mou en Christǭ Iēsou, Markos, ᾿Aristarchos, Dēmas, Loukas, hoi synergoi mou. » Ton Epaphran etynchanen ōn. Houtō gar kai Kolassaeusin egrapsen; « ᾿Aspazetai hymas Epaphras ho ex hymōn doulos Christou. n Ton de Dēman pro tou Louka tetheiken, hōs episēmon onta, kai synergon. Meta tauta gar kataleloipe ton ᾿Apostolon, agapēsas ton nyn -aiōna. « Hē charis tou Kyriou hēmōn Iēsou Christou meta tou pneumatos hymōn. ᾿Amēn. » Toutois prosēkei tois nomois akolouthein tous tēs theias didaskalias ēxiōmenous " houtō didaskein tous oiketas tēs tōn despotōn echesthai therapeias, hina dia pantōn ho
“I, Paul, write this with my own hand.” … I have written the whole of it myself; I both [acknowledge that I] owe and promise to repay the debt. Then he shows him to be liable to greater charges: “Not to mention to you that you owe me even your own self.” For through me, he says, you enjoyed salvation. And from this too it is clear that he was counted worthy of the … “Yes, brother, may I have some benefit from you in the Lord; refresh my heart in the Lord.” “May I have benefit from you in the Lord” is in place of “may I enjoy your good deeds in Christ, may I see you rich in all spiritual good things.” “Confident of your obedience I have written to you, knowing that you will do even more than I say.” I know the ready obedience of your soul; for this reason I write, confident that … “At the same time prepare a lodging for me too; for I hope that through your prayers I shall be granted to you.” This too he set down not idly, but so that Philemon, expecting his arrival, might respect the letter as well. “Epaphras, my fellow-prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, Luke, my fellow-workers.” Epaphras happened to be [a Colossian]; for so he wrote to the Colossians too: “Epaphras, who is one of you, a slave of Christ, greets you.” He put Demas before Luke as being distinguished and a fellow-worker; for it was only afterwards that he deserted the Apostle, having loved the present age. “The grace of our Lord Jesus Christ be with your spirit. Amen.” Those who have been counted worthy of the divine teaching ought to follow these laws: so to teach household slaves to hold to the service of their masters, so that through everything …
Textual problem in this passage: see the notes.
Phlm 1:19–25 (quotation, high confidence) · Col 4:12 (quotation, high confidence) · 2 Tim 4:10 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains Paul's pledge to repay Onesimus's debt, his reminder that Philemon owes him his salvation, and the closing greetings, and draws a rule for teaching slaves.
- Ref 1.19 covers Phlm 19–25. Words are lost in the scan in several places (marked “…”; bracketed words supplied by sense), including the end of the lemma of verse 19 (“I will repay it”). Theodoret's closing remark on teaching household slaves to serve their masters is translated as written. Quotations: Phlm 19–25; Col 4:12. Allusion: 2 Tim 4:10.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and column letter; marginal verse numeral; marginal verse numeral and OCR slip; marginal verse numeral and OCR slips; marginal verse numerals; stray marks; verse numeral and OCR slips; κ read as χ): ιθ΄. « Ἐγὼ → « Ἐγὼ; χεῖρὶ → χειρί; ἐγὼ 'καὶ, ὀφείλειν → ἐγὼ καὶ ὀφείλειν; ὑποχείμενον → ὑποκείμενον; « Ναὶ; ἀξελφξ, ἔγώ σου δναίμην᾽ ἕν Κυρίῳ, ἀνάπαυσόν μον τὰ σπλάγχα → « Ναὶ, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ, ἀνάπαυσόν μου τὰ σπλάγχνα; Ε͵)ώ σου ὀγαίμην → Ἐγώ σου ὀναίμην; Ἀπολαύ. παιμί → Ἀπολαύσαιμί; ἀγαθοῖς.. χαῖ, ὁ υκοιθὼς τῇ ὑκαχοῇ σου → ἀγαθοῖς. « Πεποιθὼς τῇ ὑπακοῇ σου; ποιὴσε τς. γ Οἷδά → ποιήσεις. » Οἶδά; κβ΄. « Ἅμα δὲ καὶ ἐτοίμαξέ → « Ἅμα δὲ καὶ ἑτοίμαζέ; χὰρ ὅτι → γὰρ ὅτι; ὁμῖν → ὑμῖν; φροσδοχῶν → προσδοκῶν; αἰδεδθῇ → αἰδεσθῇ; κγ'. κδ΄. ε ᾿Ασπάζεταί σὲ → « ᾿Ασπάζεταί σε; ὀυναιχμ» ἀἁἀλωτός μον → συναιχμάλωτός μου; μὸυ. ν → μου. »; θὕτω → Οὕτω; ἔγραξφεν' Π « ᾽᾿λοσπάζεται ὑμᾶς ἙἘκαφρᾶς → ἔγραψεν· « ᾿Ασπάζεται ὑμᾶς Ἐπαφρᾶς; Δρυχᾶ → Λουκᾶ; ᾿ΑἈπόστολον → ᾿Απόστολον; “κε, ε Ἧ ζῶ τοῦ Κυῤίου → « Ἡ χάρις τοῦ Κυρίου; προσἤκει → προσήκει; ἀχολονθεῖν → ἀκολουθεῖν; διδάσλειν → διδάσκειν; τῆς κῶν δεσποτῶν → τῆς τῶν δεσποτῶν.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Phlm. 1.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philemonem/1-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philemonem-1-19) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.