Interpretation of Philippians 3.1–4.19 (Interpretation of Philippians)

Theodoret of Cyrus

Interpretation of Philippians 3.1–4.19

Theodoret of Cyrus · Interpretation of Philippians · ca. 436-448 · Cyrrhus · 19 passages

Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 3

3.1PG 82

α΄. « Τὸ λοιπὸν, ἀδελφοί μου, καίρετε ἐν Κυρίῳ.» Πάσης θυμηδίας πνευματικῆς ἐμφορεῖσθε, « Τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφα- "λές, » Οὐκ ἄλλην αὐτοῖς Ἐπιστολὴν γέγραφεν, ἀλλ᾽ ἐν ταύττι πολλὰς αὐτοῖς προσήνεγκεν εἰσηγήσεις.

a΄. « To loipon, adelphoi mou, kairete en Kyriǭ.» Pasēs thymēdias pneumatikēs emphoreisthe, « Ta auta graphein hymin, emoi men ouk oknēron, hymin de aspha- "les, » Ouk allēn autois Epistolēn gegraphen, all᾽ en tautti pollas autois prosēnenken eisēgēseis.

“Finally, my brothers, rejoice in the Lord.” Be filled with every spiritual delight. “To write the same things to you is not irksome to me, and for you it is safe.” He did not write them another letter; rather, in this one he offered them many instructions.

Phil 3:1 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Paul's repeated instructions are all in this one letter.

Quotation: Phil 3:1.

Notes on the original text

Digital text corrected (marginal letter): » Ο Πάσης → » Πάσης.

Cite (SBL): Theodoret, Interp. Phil. 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.2PG 82

β΄. « Βλέπετε "8 τοὺς κύνας. ν Ἴδιον τῶν κυνῶν ἡ ἀναίδεια. Ἐπειδὴ τοίνυν πολλάκις διελεγχθέντες οὗτοι, ὡς κακῶς τὸ κήρυγμα διαφθείροντες, ἐπέμεμὴν τῇ μοχθηρίᾳ τῆς γνώμης, εἰκότως αὑτοὺς προτηγέρευσε κύνας. ᾿Αλλὰ τοῦτο πάλαι τῶν ἐθνῶν ἦν τὸ δνομα. « Οὐκ ἔστι γὰρ, φησὶν ὁ Κύριος, καλὸν λαθεῖν τὸν ἄρτον τῶν τέχνων, καὶ δοῦναι τοῖς κυναρίοις. » ᾿Αλλὰ μετέβη μετὰ τῶν πραγμάτων καὶ τὰ ὀνόματα " καὶ τὰ μὲν ἔθνη υἱοὶ, Ἰουδαῖοι δὲ προσἀγορεύονται κύνες. ε Βλέπετε τοὺς κακοὺς ἐργάτας. ν 00 γὰρ οἰκοδομοῦσιν, ἀλλὰ τὴν οἰκοδομίαν ππεῖν ἐπιχειροῦσι. « Βλέπετε τὴν χοτατομήν. » Τὴν γὰρ περιτομὴν κηρύττοντες, καὶ τέμνειν " πειρῶνται τῆς Ἐχκχλησίας τὸ σῶμα. ᾿

b΄. « Blepete "8 tous kynas. n Idion tōn kynōn hē anaideia. Epeidē toinyn pollakis dielenchthentes houtoi, hōs kakōs to kērygma diaphtheirontes, epememēn tę̄ mochthērią tēs gnōmēs, eikotōs hautous protēgereuse kynas. ᾿Alla touto palai tōn ethnōn ēn to dnoma. « Ouk esti gar, phēsin ho Kyrios, kalon lathein ton arton tōn technōn, kai dounai tois kynariois. » ᾿Alla metebē meta tōn pragmatōn kai ta onomata " kai ta men ethnē huioi, Ioudaioi de prosagoreuontai kynes. e Blepete tous kakous ergatas. n 00 gar oikodomousin, alla tēn oikodomian ppein epicheirousi. « Blepete tēn chotatomēn. » Tēn gar peritomēn kēryttontes, kai temnein " peirōntai tēs Echkchlēsias to sōma. ᾿

“Beware of the dogs.” Shamelessness is characteristic of dogs. Since, then, these men, though often refuted as corrupting the preaching, persisted in the wickedness of their opinion, he fittingly called them dogs. Yet formerly this was the name of the Gentiles. “For it is not good,” says the Lord, “to take the children’s bread and give it to the little dogs.” But the names changed along with the realities: the Gentiles are called sons, and Jews are called dogs. “Beware of the evil workers.” For they do not build up, but try to [tear down] the building. “Beware of the mutilation.” For by preaching circumcision they also try to cut the body of the church.

Phil 3:2 (quotation, high confidence) · Matt 15:26 (quotation, high confidence) · Mark 7:27 (quotation, medium confidence)

Notes and citation

Summary: Theodoret explains why Paul calls the Judaizing teachers dogs, evil workers, and the mutilation.

Quotations: Phil 3:2; Matt 15:26 (Mark 7:27). Theodoret applies Paul’s words to the Jewish-Christian teachers who urged circumcision and says the names “sons” and “dogs” have been exchanged between Gentiles and Jews; translated as written. The verb after “the building” (ππεῖν) is garbled and translated by sense.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): χαλὸν → καλὸν; μετέθη → μετέβη.

Cite (SBL): Theodoret, Interp. Phil. 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.3PG 82

γ΄. « Ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ Πνεύματι θ:00} λατρεύοντες, καὶ καυχωμένοι ἐν Χριστῷ Ἰησοῦ, καὶ οὐκ ἐν σαρκὶ πεποιθότες, ν Τοῦτο καὶ ε ἐν τῇ πρὸς Ρωμαίους ἔφη" ε Καὶ περιτομὴ χαρξίας ἐν πνεύματι, οὐ γράμματι, » Τοῦτο καὶ ὁ θεὸς διὰ θητε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν τὴν σκληράν. ᾿ δ᾽, « Καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. ν ᾿Αλλὰ μηδεὶς οἰέσθω με ταῦτα λέγειν ὡς ἀπερίτμητον, καὶ διὰ τῆς περιτομῆς σξμνύνεσθαι μὴ δυνάμενον. ε Εἴ τις δυχεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον. » Καλῶς τὸ δοκεῖ προστέθεικεν, Οὐ γὰρ εἰκότως πέποιθε τῇ σαρκί. Εἶτα κατὰ μέρος διέξεισι τὰ τῶν Ἰουδαίων σεμνά. :

g΄. « Hēmeis gar esmen hē peritomē, hoi Pneumati th:00} latreuontes, kai kauchōmenoi en Christǭ Iēsou, kai ouk en sarki pepoithotes, n Touto kai e en tę̄ pros Rōmaious ephē" e Kai peritomē charxias en pneumati, ou grammati, » Touto kai ho theos dia thēte tēn akrobystian tēs kardias hymōn tēn sklēran. ᾿ d᾽, « Kaiper egō echōn pepoithēsin kai en sarki. n ᾿Alla mēdeis oiesthō me tauta legein hōs aperitmēton, kai dia tēs peritomēs sxmnynesthai mē dynamenon. e Ei tis dychei allos pepoithenai en sarki, egō mallon. » Kalōs to dokei prostetheiken, Ou gar eikotōs pepoithe tę̄ sarki. Eita kata meros diexeisi ta tōn Ioudaiōn semna. :

“For we are the circumcision, who worship by the Spirit of God, and boast in Christ Jesus, and put no confidence in the flesh.” This he said also in the Letter to the Romans: “And circumcision is of the heart, in the spirit, not in the letter.” This God also [said] through … “… the hard foreskin of your heart.”

“Though I myself have confidence even in the flesh.” But let no one think that I say this as one uncircumcised and unable to take pride in circumcision. “If anyone else thinks he has confidence in the flesh, I more.” He did well to add “thinks”; for such a one does not trust in the flesh with good reason. Then he goes through in detail the things the Jews take pride in.

Textual problem in this passage: see the notes.

Phil 3:3–4 (quotation, high confidence) · Rom 2:29 (quotation, high confidence) · Jer 4:4 (allusion, medium confidence) · Deut 10:16 (allusion, low confidence)

Notes and citation

Summary: Theodoret explains that the true circumcision is of the heart and that Paul could boast in the flesh more than anyone.

The ref holds the lemmas Phil 3:3 and 3:4. Words are lost in the scan before the prophetic text (διὰ …θητε), probably Jer 4:4 (“circumcise yourselves to God, and circumcise the hardness of your heart”) or Deut 10:16; marked …. Quotation: Rom 2:29. Latin of Migne’s parallel column and its footnotes, read as Greek letters, were removed.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column and footnotes, read as Greek letters, inside the lemma; Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): δ πὶ ὁ}05, ν ΘΓ πὶ ΘΙ δ} ποδὶ, πὸ δι εἷς εἰ αἱ 1} νἶδο 60 ἰἰόγυι σϑι οϑι δ, οἱ πο οὐτὰ πὰ ποῦς ἴθ Υἱϑϑοὶ η)6 6556 ἴῃ υἱμοῦ 8, οἱ σΠ 510 τὶ ἃ Εἰ ργὸ νο δ, ἰηφιυίί, οπμ 115. (Ὁ 1 διπ} Ἔχ οἷν". Ὠοιιΐμο. » Οινηὶ βρί για} [ρει εἴὰ ἡ ρ] ὁδιμ] η]. οϑί ει 3 τὴν ζωὴν αὐτῷ ἀαῤηδμενος δάάϊι αὐ 6]. 37 δι᾽ αὐτοῦ ἢ, "50, οἰἴααὶ ἢ. ν. τ) γι.54]. χχι, ἀποὴν διὲὶ ν. 6 φοπμποπιογανίυβ, δὰ ΕΖΘΟἢ. σαν Π!, ἢ. 51 δίνην. 5 ον κατατέμνειν, δε Πα ο. ΕΖ, πο Θεοῦ. ρος Α → ; Εἰ πὴ οχϊδιϊπιοῖ ἰη αι πὶ ἰηεἰ γον πηοΐσιιπ), οἱ αυΐ ἀθ υἱ- Ομ θ. ε ἔχ ι Εἰ γιι5, 56 πιὸ ἃ.) [σγϑθὶ 8 σθηι5 ἀπ Γ υἱ ἰὐς ἴῃ Ἰόβα οϑί σον 8415 δ Π 6 ΓΟΌΓΟΙΡΏΘΙΟΠ6. » " Ἰγγεργοινοηϑι 0} 1158, 861 δ εἶ, φεῦ ὁδὶ ἷπ ἰ696. Ου]θυ ἴα οἃ αὐ δὶ πὰ- Ἰιος ρον ευ8, → ; ἀχροδυστίαν → ἀκροβυστίαν; προστέθειχεν → προστέθεικεν.

Cite (SBL): Theodoret, Interp. Phil. 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.5PG 82

ε΄. « Περιτομῇ ὀκταήμερος. ν Οὐ γὰρ ὡς προσῆλυτὸς τὴν περιτομὴν ἐδεξάμην. ε« Ἔχ γένους "' Ἴ:ραΐλ. ν Οὔτε μὴν ἐκ προσηλύτων γεγέννημαι, ἀλλὰ τὸν “Ἰσραὴλ αὐχῶ πρόγονον. « Φυλῆς Βενιαμίν, ν Καὶ οὐδὲ τῶν ἡ μιδούλων εἰμὶ, ἀλλ᾽ ἐκ τῆς ἐλευθερίας ἐδλάστησα, ἐκ τἧς Ῥαχὴλ τῆς ἡγαπημένης, ὑπὲρ ἧς ὁ πατριάρχης ἐδούλευσεν. ε« ἙἭ ραῖος ἐξ Ἑβραίων.» Ἑὶς αὐτὴν τὴν ῥίζαν ἀνέδραμεν. Εἶτα τὸ λοιπὸν τῆς γνώμης. ε Κατὰ νόμον Φαρισαῖος. » Αὐτὴ γὰρ χρείτν τῶν ἡ αἵρεσις ἦν,

e΄. « Peritomę̄ oktaēmeros. n Ou gar hōs prosēlytos tēn peritomēn edexamēn. e« Ech genous "' I:raïl. n Oute mēn ek prosēlytōn gegennēmai, alla ton “Israēl auchō progonon. « Phylēs Beniamin, n Kai oude tōn hē midoulōn eimi, all᾽ ek tēs eleutherias edlastēsa, ek tēs Rhachēl tēs hēgapēmenēs, hyper hēs ho patriarchēs edouleusen. e« HeĒ raios ex Hebraiōn.» Heis autēn tēn rhizan anedramen. Eita to loipon tēs gnōmēs. e Kata nomon Pharisaios. » Autē gar chreitn tōn hē hairesis ēn,

“Circumcised on the eighth day.” For I did not receive circumcision as a proselyte. “Of the race of Israel.” Nor was I born of proselytes; rather, I boast of Israel as my forefather. “Of the tribe of Benjamin.” Nor am I descended from the handmaids, but I sprang from the free woman, from Rachel the beloved, for whom the patriarch served. “A Hebrew of Hebrews.” He ran back to the very root. Then the rest concerns his convictions. “As to the law, a Pharisee.” For this was the most esteemed of the sects.

Phil 3:5 (quotation, high confidence) · Gen 29:18–20 (allusion, high confidence) · Gen 35:24–26 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains each of Paul's claims to Jewish descent and standing.

Quotation: Phil 3:5. Allusion to Jacob’s service for Rachel (Gen 29:18–20); Benjamin was Rachel’s son, not a son of the handmaids (Gen 35:24–26). “Most esteemed” renders the garbled χρείτν τῶν (probably κρείττων τῶν ἄλλων) by sense.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): Ἑδραίων → Ἑβραίων.

Cite (SBL): Theodoret, Interp. Phil. 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.6PG 82

ς΄. « Κατὰ ζῆλον δ᾽ διώκων τὴν Ἐκκλησίαν, » Οὐ γὰρ διὰ τὴν 3} φιλοτ' μίαν, οὐδὲ διὰ δόξαν κενὴν, οὐδὲ φθόνῳ βαλλόμενος, ὡς Ἰουδαίων ἄρχοντες, ἀλλὰ τῷ ὑπὲρ τοῦ νόμου φλεγόμενος ζήλῳ, τὴν Ἐκκλησίαν ἐπόρθουν. ε« Κατὰ δικαιοσύνην τὴν ὁ ἐν νόμῳ γενόμενος ἄμεμπτος. ν "Ἔδειξεν οὐκ ἀκριβῇ δικαιο: σύνην τὴν νομικήν. Οὗ δὴ χάριν οὐκ ἀορίστως ἔφη, κατὰ δικαιοσύνην γενόμενος ἄμεμπτος, ἀλλὰ προῦπέθειχε, τὴν ἐν γόμῳ. Οὕτω ταῦτα διεξελθὼν, δείκνυσιν ὡς οὐδαμῶς ἐπὶ τούτοις σεμνύνεται, καί φησιν"

s΄. « Kata zēlon d᾽ diōkōn tēn Ekklēsian, » Ou gar dia tēn 3} philot' mian, oude dia doxan kenēn, oude phthonǭ ballomenos, hōs Ioudaiōn archontes, alla tǭ hyper tou nomou phlegomenos zēlǭ, tēn Ekklēsian eporthoun. e« Kata dikaiosynēn tēn ho en nomǭ genomenos amemptos. n "Edeixen ouk akribę̄ dikaio: synēn tēn nomikēn. Hou dē charin ouk aoristōs ephē, kata dikaiosynēn genomenos amemptos, alla proupetheiche, tēn en gomǭ. Houtō tauta diexelthōn, deiknysin hōs oudamōs epi toutois semnynetai, kai phēsin"

“As to zeal, persecuting the church.” For it was not out of ambition, nor for vainglory, nor stung by envy, as the rulers of the Jews were, but burning with zeal for the law, that I ravaged the church. “As to the righteousness that is in the law, blameless.” He showed that the righteousness of the law was not exact. That is why he did not say without qualification, “blameless as to righteousness,” but added “that is in the law.” Having gone through these things, he shows that he takes no pride in them at all, and says:

Phil 3:6 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Paul persecuted the church from zeal for the law and calls his legal righteousness blameless only in its own terms.

Quotation: Phil 3:6.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀχριδῇ → ἀκριβῇ.

Cite (SBL): Theodoret, Interp. Phil. 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-philippenses-3-6) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.7PG 82

ζ΄. «᾿Αλλ ἅτινά 5 μοι: ἦν κέρδη, ταῦτα ἤγημα διὰ τὸν ὁ Χριστὸν ζημίαν, » Τῇ παραθέσει τῶ. κρειττόνων ζημίαν ὠνόμασε τὰ ἐλάττονα. Περὶττὸς γὰρ ὁ λύχνος τοῦ ἡλίου φανέντος περιττὸς ὁ παιδαγωγὸς τοῖς τὴν τελείαν τὴν σοφίαν δεξαμένοις, ἄχρηστόν ἔστι τῆς τιτθῆς τὸ γάλα τοῖς μεταλαχοῦσι τελείας τροφῆς. Λέγει δὲ τοῦτο σαφέστερον. π΄. « ᾿Αλλὰ μὲν οὖν "΄ καὶ ἡγοῦμαι ζημίαν εἶναι πάντα, διὰ τὸ ὑπερέχον τῆς γνώπεως τοῦ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν χερδήσων! Διὰ τὴν μείζονα γνῶσιν τὴν ἐλάττονα ζημίαν καλῶ, καὶ καταφρονῶ τῶν μειόνων διὰ τὰ κρείττονα. 0 γὰρ ὡς φαῦλα φεύγω, ἀλλὰ προαιροῦμαι τὰ μείζονα, καὶ τὸν σῖτον λαβὼν, περιττὸν ἡγοῦμα! τὸ σκύβαλον, Σκύδαον γὰρ τὸ παχύτερον καὶ σκληρότερον ἄχυρον ὀνομάξεται “ τοῦτο δὲ φέρει τὸν σῖτον, ἀλλὰ μετὰ τὴν τοῦ σίτου συλλογὴν ἀποβάλλεται τοῦτο. ὑὕτως ὁ νόμος ὑπέδειξε τὸν. Χριστὸν, τούτου δὲ φαθ΄, « Καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμον, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, εἰν ἐκ Θεοῦ δικαιοσύνην. » Τίς δὲ αὕτη; -

z΄. «᾿All hatina 5 moi: ēn kerdē, tauta ēgēma dia ton ho Christon zēmian, » Tę̄ parathesei tō. kreittonōn zēmian ōnomase ta elattona. Perittos gar ho lychnos tou hēliou phanentos perittos ho paidagōgos tois tēn teleian tēn sophian dexamenois, achrēston esti tēs titthēs to gala tois metalachousi teleias trophēs. Legei de touto saphesteron. p΄. « ᾿Alla men oun "΄ kai hēgoumai zēmian einai panta, dia to hyperechon tēs gnōpeōs tou Christou Iēsou tou Kyriou hēmōn, di᾿ hon ta panta ezēmiōthēn, kai hēgoumai skybala einai, hina Christon cherdēsōn! Dia tēn meizona gnōsin tēn elattona zēmian kalō, kai kataphronō tōn meionōn dia ta kreittona. 0 gar hōs phaula pheugō, alla proairoumai ta meizona, kai ton siton labōn, peritton hēgouma! to skybalon, Skydaon gar to pachyteron kai sklēroteron achyron onomaxetai “ touto de pherei ton siton, alla meta tēn tou sitou syllogēn apoballetai touto. hyytōs ho nomos hypedeixe ton. Christon, toutou de phath΄, « Kai heurethō en autǭ mē echōn emēn dikaiosynēn tēn ek nomon, alla tēn dia pisteōs Christou, ein ek Theou dikaiosynēn. » Tis de hautē? -

“But whatever things were gains to me, these I have counted loss for Christ.” By comparison with the better he named the lesser things “loss.” For the lamp is superfluous once the sun has appeared; the tutor is superfluous to those who have received perfect wisdom; the nurse’s milk is useless to those who have come to share in solid food. He says this more clearly: “Yes indeed, and I count all things to be loss because of the surpassing worth of the knowledge of Christ Jesus our Lord, for whom I have suffered the loss of all things, and I count them refuse, that I may gain Christ.” Because of the greater knowledge I call the lesser loss, and I despise the lesser things for the sake of the better. For I do not flee them as bad, but I choose the greater; and having taken the grain, I count the refuse superfluous. For “refuse” (skybalon) is the name of the thicker and harder chaff; it bears the grain, but after the grain is gathered it is thrown away. So the law pointed to Christ; but once he had appeared … “And be found in him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness from God.” What is this? …

Textual problem in this passage: see the notes.

Phil 3:7–9 (quotation, high confidence) · Gal 3:24 (allusion, low confidence) · Heb 5:12–14 (allusion, low confidence)

Notes and citation

Summary: Theodoret explains that Paul counts his former privileges loss only by comparison with Christ, as chaff is thrown away once the grain is gathered.

The ref holds the lemmas Phil 3:7, 3:8, and the beginning of 3:9. Words are lost in the scan after “once he had appeared” (φα…) and the comment on 3:9 breaks off; marked …. Latin of Migne’s parallel column and its footnotes, read as Greek letters, were removed; letters misread by the OCR (χ for κ, δ/θ for β) were corrected; other slips are translated by sense.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column and apparatus, read as Greek letters; Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); marginal letter inside a word; OCR slip): δι! οπηΐα. ἀειτ- → ; 8: σπέρματος αβῖ Ι. ς. Εποοῖι. 3 Οπιπεπὶ ἢ. γ. παθδὶ ἰηίτα αὐ ΠῚ Τίπι. τ, δ. 3 τινα. Β. ἢ τὴν οἰ 1 κατὰ δικαίοσ, --- ἄμεμπτος αἂ 1. ὁ. ἔξοςῃ. 8 111: ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάνέα σκύδαλα εἶναι --- κερδήσω, 5ιπὶ οἰἶδπι 4 σϑηὶ, ει, 46; ιν, ὦ, οἱ 1. ς. Εζβϑο!ι., αι πήηδπ ἴθ 06. " Ἂς Δ ἢ} ἰη 11, ς, λά σδπι. τι, 10, οἱ ΠΠ ὕοτ. ιν, 3, → ; ἄχν- Α ρὸν → ἄχυρον; σχύθαλα → σκύβαλα; χαταφρονῶ → καταφρονῶ; λαδὼν → λαβὼν; σχύθαλον → σκύβαλον; σχληρότερον → σκληρότερον; ἀποδάλλεται → ἀποβάλλεται.

Cite (SBL): Theodoret, Interp. Phil. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.10PG 82

ι. « Ἐπὶ τῇ πίστει τοῦ γνῶναι αὐτὸν, καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, » Ὥστε γνῶναι διὰ «ἰς πίστεως, ὅτι τῶν ἁπάντων ἐστὶ Θεός τε καὶ ποιητὴς, καὶ τὴν ἡμετέραν ἀνέλαβε φύσιν, τὴν ἡμετέρὰν πραγματευσάμενος σωτηρίαν, καὶ ἀνέστησεν ὅπερ ἔλαθε σῶμα, τὴν κοινὴν ἁπάντων ἀνθρώπων ἀνάστασιν μηχανώμενος" τὴν γὰρ δύναμιν» τῆς ἀγαστάσερς αὐτοῦ, τὸν σχοπὼὸν τῆς ἀναστάσεως κέκληκε. ι Καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ, συμμορφούμενος τῷ θανάτῳ αὑτοῦ. (ια΄.) Εἴ πως καταν- «ἔσω εἰς τὴν ἐξανάστασιν τῶν νεκρῶν. ν» Σπουδάζω δὲ καὶ κοινωνῆσαι αὐτῷ τῶν παθημάτων, καὶ τὸν σωτήριον αὐτοῦ μιμήσασθαι θάνατον, ἵνα μετάσχω καὶ τῆς ἀναστάσεως.

i. « Epi tę̄ pistei tou gnōnai auton, kai tēn dynamin tēs anastaseōs autou, » Hōste gnōnai dia «is pisteōs, hoti tōn hapantōn esti Theos te kai poiētēs, kai tēn hēmeteran anelabe physin, tēn hēmeteran pragmateusamenos sōtērian, kai anestēsen hoper elathe sōma, tēn koinēn hapantōn anthrōpōn anastasin mēchanōmenos" tēn gar dynamin» tēs agastasers autou, ton schopōon tēs anastaseōs keklēke. i Kai tēn koinōnian tōn pathēmatōn autou, symmorphoumenos tǭ thanatǭ hautou. (ia΄.) Ei pōs katan- «esō eis tēn exanastasin tōn nekrōn. n» Spoudazō de kai koinōnēsai autǭ tōn pathēmatōn, kai ton sōtērion autou mimēsasthai thanaton, hina metaschō kai tēs anastaseōs.

“On the basis of faith, that I may know him and the power of his resurrection.” So as to know through faith that he is both God and maker of all things, and that he assumed our nature, working out our salvation, and raised the body he had assumed, contriving the common resurrection of all people; for by “the power of his resurrection” he meant the purpose of the resurrection. “And the fellowship of his sufferings, being conformed to his death, if somehow I may attain to the resurrection from the dead.” I am eager both to share his sufferings and to imitate his saving death, so that I may also share in the resurrection.

Phil 3:9–11 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that knowing Christ through faith includes knowing his incarnation and resurrection, and that Paul seeks to share his sufferings in order to share his resurrection.

The ref holds the end of Phil 3:9 and the lemmas 3:10–11.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀνέλαδε → ἀνέλαβε; χαταν → καταν.

Topics: Christology, Eschatology

Cite (SBL): Theodoret, Interp. Phil. 3.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-10

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.12PG 82

ιβ'. « Οὐκ ὅτι ἤδη ἔλαθον, ἃ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήφθην ὑπὸ τοῦ Χριστοῦ Ἰησοῦ. ν» Αὐτός; μὲ πρότερος καταλαβὼν ἐσαγήνευσεν, Ἔφευγον γὰρ αὐτὸν, καὶ λίαν ἀπεστρεφόμτν" αὑτὸς ὃὲ κατέλαβε φεύγοντα. Διώκω τοίνυν κἀγὼ καταλαβεῖν αὐτὸν ἐφιέμενος, ἵνα μὴ

ib'. « Ouk hoti ēdē elathon, ha ēdē teteleiōmai, diōkō de ei kai katalabō, eph᾽ hǭ kai katelēphthēn hypo tou Christou Iēsou. n» Autos? me proteros katalabōn esagēneusen, Epheugon gar auton, kai lian apestrephomtn" hautos hoe katelabe pheugonta. Diōkō toinyn kagō katalabein auton ephiemenos, hina mē

“Not that I have already obtained it or am already perfected; but I press on, if I may also lay hold of that for which I was also laid hold of by Christ Jesus.” He himself first laid hold of me and caught me in his net. For I was fleeing from him and turning away strongly; but he overtook me as I fled. So I too press on, longing to lay hold of him, so that I may not …

Textual problem in this passage: see the notes.

Phil 3:12 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Christ first seized Paul as he fled, and Paul now presses on to lay hold of him.

Lemma Phil 3:12. The end of the comment is lost in the scan. A footnote figure inside the lemma was removed.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); footnote figure and OCR slips): 3 χατα)άδω), → καταλάβω,; χατελήφθην → κατελήφθην; χαταλαδὼν → καταλαβὼν; χατέλαδε → κατέλαβε; χἀγὼ → κἀγὼ; χαταλαδεῖν → καταλαβεῖν.

Cite (SBL): Theodoret, Interp. Phil. 3.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.13PG 82

ιγ΄. ε ᾿Αδελφοὶ, ἐγὼ ἐμαυτὸν οὕπω λογίζομαι κατειληφέναι. ν Ταῦτα πρὸ; τοὺς μεγαλοφρονοῦντας ἐπὶ τοῖς ἤδη κατορθωθεῖσι λέγει, καταττέλλων αὐτῶν τὸ φρόνημα. ε« Ἕν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἐν δε) ἐπεκτεινόμενος 3", (ιδ'.) κατὰ σκοπὸν διώκω, ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ. » Τινὲς τὰ ὀπίσω ἐπιλαγθαγόμεψὸς περὶ τῆς νομικῆς πολιτείας ἔφασαν εἰρῆσθαι" ἐγὼ δὲ οἶμαι περὶ τῶν τοῦ κηρύγματος πόνων αὐτὸν. ταῦτα φάναι. Καὶ γὰρ εἴωθεν ἐχδρομαῖς γαι. Λέγει τοίνυν, ὅτ: Τῶν μὲν προτέρων ἐπιλανθάνομαι πόνων, τρέχειν δὲ εἰς τὰ πρόσω προθύμως ἐπείγομαι" εἷς δέ μοι σκοπὸς τὸ τῶν ἀποκειμένων ἀπολαῦσαι βραβείων" τοῦτο δέ ἐστιν ἡ τῶν οὐρανῶν βασιλεία. Βραξεῖον τὸ ἄθλον ἐκάλεσεν. « Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν᾽" καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει.» Ταῦτα φρονεῖν ἡμᾶς περὶ τῶν προκειμένων βραβείων προσήκει. Εἰ δὲ καὶ μὴ ἀκριβῶς ἐπιστάμεθα ὁποῖα ταῦτά ἔστιν, ἀλλ᾽ οὖν εἰδέναι προσήκει ὡς δείξει καῦτα ἡμῖν ὁ ἀγωνοθέτης Θεός. ιξ΄. « Πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὑτῷ στοιχεῖν χαγόνι, τὸ αὐτὸ φρονεῖν. » Πάλιν περὶ τῆς συμφωνίας αὐτοῖς διαλέγεται. Κανόνα δὲ τὸ εὐαγγελικὸν ἐκάλεσε χήρνγρα᾽ ὁ δὲ κανὼν εὐθύτητος ὄρος οὐδενὸς προσδεόμενος, Παρεγγυᾷ τοίνυν αὑτοῖς δὴ ἀνἔχεσθαι τῶν τὰ νομικὰ τῷ Εὐαγγελίῳ παραμιγνύντων, Εἶτα οἷόν τι ἀρχέτυπον ἑαυτὸν προτίθησι.

ig΄. e ᾿Adelphoi, egō emauton houpō logizomai kateilēphenai. n Tauta pro? tous megalophronountas epi tois ēdē katorthōtheisi legei, katattellōn autōn to phronēma. e« Hen de, ta men opisō epilanthanomenos, tois de en de) epekteinomenos 3", (id'.) kata skopon diōkō, epi to brabeion tēs anō klēseōs tou Theou en Christǭ Iēsou. » Tines ta opisō epilagthagomepsos peri tēs nomikēs politeias ephasan eirēsthai" egō de oimai peri tōn tou kērygmatos ponōn auton. tauta phanai. Kai gar eiōthen echdromais gai. Legei toinyn, hot: Tōn men proterōn epilanthanomai ponōn, trechein de eis ta prosō prothymōs epeigomai" heis de moi skopos to tōn apokeimenōn apolausai brabeiōn" touto de estin hē tōn ouranōn basileia. Braxeion to athlon ekalesen. « Hosoi oun teleioi, touto phronōmen᾽" kai ei ti heterōs phroneite, kai touto ho Theos hymin apokalypsei.» Tauta phronein hēmas peri tōn prokeimenōn brabeiōn prosēkei. Ei de kai mē akribōs epistametha hopoia tauta estin, all᾽ oun eidenai prosēkei hōs deixei kauta hēmin ho agōnothetēs Theos. ix΄. « Plēn eis ho ephthasamen, tǭ hautǭ stoichein chagoni, to auto phronein. » Palin peri tēs symphōnias autois dialegetai. Kanona de to euangelikon ekalese chērngra᾽ ho de kanōn euthytētos oros oudenos prosdeomenos, Parengyą toinyn hautois dē anechesthai tōn ta nomika tǭ Euangeliǭ paramignyntōn, Eita hoion ti archetypon heauton protithēsi.

“Brothers, I do not consider myself to have laid hold of it yet.” He says this to those who were proud of what they had already achieved, bringing their pride down. “But one thing: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal, for the prize of the upward call of God in Christ Jesus.” Some have said that “forgetting what lies behind” was said about the way of life under the law; but I think he said this about the labors of the preaching. For he is accustomed to digressions … He says, then: I forget the former labors and hasten to run eagerly toward what lies ahead; and my one aim is to enjoy the prizes laid up, and this is the kingdom of heaven. He called the reward of the contest “prize.” “Let those of us who are perfect, then, think this; and if in anything you think otherwise, God will reveal this also to you.” It is fitting for us to think this about the prizes set before us. And even if we do not know exactly what sort of things they are, still we should know that God, the president of the games, will show them to us. “Only, as far as we have attained, let us walk by the same rule, let us think the same thing.” Again he speaks to them about concord. He called the gospel preaching a “rule”; and a rule is a standard of straightness that needs nothing further. He urges them, then, not to put up with those who mix the things of the law with the gospel. Then he sets himself before them as a kind of model.

Phil 3:13–16 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains Paul's forgetting of past labors and pressing on to the prize, and calls the gospel the rule by which the Philippians must walk.

The ref holds the lemmas Phil 3:13a, 3:13b–14, 3:15, and 3:16. Words are lost after “accustomed to digressions” (marked …). “Not to put up with” renders δὴ ἀνέχεσθαι, read as μὴ ἀνέχεσθαι. Latin of Migne’s parallel column, read as Greek letters, was removed from inside the words συμφωνίας and εὐαγγελικόν; letters misread by the OCR (χ for κ, δ/θ for β) were corrected; other slips are translated by sense.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column, read as Greek letters, inside the phrase τὸ εὐαγγελικὸν ἐκάλεσε; Latin of Migne's parallel column, read as Greek letters, inside the word συμφωνίας; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): δὰ οϑὶ Ἰοὺ 4611 υἱ 811 ἃ Ομ γί εία ἰγοῦ συ ρι ἢ θη 586.» ἤο ἀἰοῖι εἰν αυἱ ἀς διις ἴδοι 8 Πα; ἀΐδὰ} [Νᾶ᾽ 6 ἦν δά- ᾿Ξ τρέχω, εἴ γε καί παραὶ δὰ Οδηϊ. 1, ὅ. Δ νίας → νίας ; ὴν εῖη τοι} 15 δά- Εἰ Δι })υδιά) ἰϑίϑ δὺἴσην σΟΠΥΟγβαιΪο ἰπ 0018 δῖ : αη 6 δἰἴλιη ἡ αὶ τη δὰ -. θη, δῖ, οἱ ποβίγα σογρογᾷ δὰ ἱπιπίογ Δ᾽ [Διο ἴπ → ὸν ; βραθεῖον → βραβεῖον; βραδείων" → βραβείων"; βραδείων → βραβείων ; ἀχριδῶς → ἀκριβῶς.

Cite (SBL): Theodoret, Interp. Phil. 3.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

3.17PG 82

ιζ΄. ε« Συμμιμηταί μου γίνεσθε,. ἀδελφοί,» Καὶ διδάσκων ὡς πολλοὺς ἔχει τοῦδς τοῦ σχυποῦ κοινωνοὺς, ἐπήγαγε" ε Καὶ σκοπεῖτε τοὺς οὕτω περ'πατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς.» Τούτοις ἀγολουθεῖτε, εἰ τὴν αὐτὴν ἡμῖν διδασκαλίαν προσγὲρουσιν. ιη΄, ιθ΄, ε Πολλοὶ γὰρ περιπατοῦσιν, οὃς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺ: ποῦ σταυροῦ τοῦ Χριστοῦ "5. Ὧν τὸ τέλος ἀπώλεια, Β ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰτχύνῃ αὖαὐτοὺς, ὡς διδάσκοντας ὅτι δίχα τῆς νομικῆς πο)'τείας ἀδύνατον σωτηρίας τυχεῖν. Θεὸν δὲ αὐτῶν ἐὴν κοιλίαν ἐκάλεσε, τῇς γαστριμαργίας γαττγορῶν. Διαφερόντως γὰρ οἱ Ἰουδαῖοι πολλὴν ποιοῦνται τροφῆς" ἐπιμέλειαν, καὶ δικαιοσύνης ὄρον νομίζουσι τὴν ἐν Σαββάτῳ χλιδήν " δόξαν ταῦτα ὑπολαμδάνον- «ες ἐφ᾽ οἷς ἔδει αἰσχύνεσθαι. «Οἱ τὰ ἐπίγεια φρονοῦντες. (χ', χα'.) Ἡμῶν «ἀρ δ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ χὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστόν, Ὁ" μετατχηματίσει τὸ σῶμα τῆς ταπεινώπειυς ἐμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δ᾽ ξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξας ἑαυτῷ τὰ πάντα. » Ἐκεῖνοι μὲν οὖν τῇ γῇ προστετήχασιν, ἡμεῖς δὲ τὸν οὐρανὸν φανταζόμεθα, καὶ τὴν Δεσποτικὴν προσμένομεν ἐκεῖθεν ἐπιφάνειαν. Αὐτὸς γὰρ ἡμῶν τὸ σῶμα τῆς φθυρᾶς ἐλευθερώσας ἀθανασίᾳ κοσμήσει" δέδωκε δὲ ἡμῖν τῆς ἐλπίδος ταύτης ἐνέχυρον, τὸ οἰκεῖον ἀναστῇσα; σῶμα, καὶ δόξης τοῦτο πληρώσας. Τὸ δὲ, μετιισχηματίσει, οὐκ ἐπὶ τῆς μεταποιήσεως τοῦ σχέμιτο; τέθεικεν, ἀλλ᾽ ἐπὶ τῆς ἀπαλλαγῆς τῆς φθορᾶ;. Σύμε μορφον δὲ τῷ σώματι τῆς δόξης αὑτοῦ, τὸ ἡ μὲτιν ρὸν ἔγη γεγενῆσθαι σῶμα, οὐ κατὰ τὴν ποτότη τ τῆς δόξης, ἀλλὰ κατὰ τὴν ποιότητα " φωτοειδὲς γὰρ ἔσται καὶ τοῦτο, Ταῦτα δὲ ποιήσει, ἅτε δὴ δύνχμιν ἄῤῥητον ἔχων, καὶ ῥᾳδίως καὶ τὴν φθορὰν καὶ τὸ" θάνατον καταπαύων, καὶ εἰς ἀθανασίαν τὰ ἡμέτερα σώματα μεταβάλλων, καὶ παρασκευάζων ἅπαντα;

iz΄. e« Symmimētai mou ginesthe,. adelphoi,» Kai didaskōn hōs pollous echei touds tou schypou koinōnous, epēgage" e Kai skopeite tous houtō per'patountas, kathōs echete typon hēmas.» Toutois agoloutheite, ei tēn autēn hēmin didaskalian prosgerousin. iē΄, ith΄, e Polloi gar peripatousin, hoos pollakis elegon hymin, nyn de kai klaiōn legō, tous echthrou: pou staurou tou Christou "5. Hōn to telos apōleia, B hōn ho theos hē koilia, kai hē doxa en tę̄ aitchynę̄ auautous, hōs didaskontas hoti dicha tēs nomikēs po)'teias adynaton sōtērias tychein. Theon de autōn eēn koilian ekalese, tę̄s gastrimargias gattgorōn. Diapherontōs gar hoi Ioudaioi pollēn poiountai trophēs" epimeleian, kai dikaiosynēs oron nomizousi tēn en Sabbatǭ chlidēn " doxan tauta hypolamdanon- «es eph᾽ hois edei aischynesthai. «Hoi ta epigeia phronountes. (ch', cha'.) Hēmōn «ar d to politeuma en ouranois hyparchei, ex hou chi Sōtēra apekdechometha Kyrion Iēsoun Christon, Ho" metatchēmatisei to sōma tēs tapeinōpeiys emōn, eis to genesthai auto symmorphon tǭ sōmati tēs d᾽ xēs autou, kata tēn energeian tou dynasthai auton kai hypotaxas heautǭ ta panta. » Ekeinoi men oun tę̄ gę̄ prostetēchasin, hēmeis de ton ouranon phantazometha, kai tēn Despotikēn prosmenomen ekeithen epiphaneian. Autos gar hēmōn to sōma tēs phthyras eleutherōsas athanasią kosmēsei" dedōke de hēmin tēs elpidos tautēs enechyron, to oikeion anastę̄sa? sōma, kai doxēs touto plērōsas. To de, metiischēmatisei, ouk epi tēs metapoiēseōs tou schemito? tetheiken, all᾽ epi tēs apallagēs tēs phthora?. Syme morphon de tǭ sōmati tēs doxēs hautou, to hē metin ron egē gegenēsthai sōma, ou kata tēn pototē t tēs doxēs, alla kata tēn poiotēta " phōtoeides gar estai kai touto, Tauta de poiēsei, hate dē dynchmin arrhēton echōn, kai rhądiōs kai tēn phthoran kai to" thanaton katapauōn, kai eis athanasian ta hēmetera sōmata metaballōn, kai paraskeuazōn hapanta?

“Brothers, join in imitating me.” And to teach that he has many who share this aim, he added: “And mark those who walk so, just as you have us for a pattern.” Follow these, if they offer you the same teaching as we do. “For many walk, of whom I often told you and now tell you even weeping, as the enemies of the cross of Christ; whose end is destruction, whose god is the belly, and whose glory is in their shame” … them, as teaching that without the way of life of the law it is impossible to obtain salvation. He called their belly their god, accusing them of gluttony. For the Jews in particular take great care over food, and consider luxury on the Sabbath the standard of righteousness, supposing those things to be glory at which they ought to be ashamed. “Who set their minds on earthly things. For our citizenship is in heaven, from which also we await a Savior, the Lord Jesus Christ, who will transform the body of our humiliation so that it may be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.” They, then, are glued to the earth, but we fix our imagination on heaven and await from there the appearing of the Master. For he will free our body from corruption and adorn it with immortality; and he has given us a pledge of this hope by raising his own body and filling it with glory. He used “will transform” not of a change of shape but of release from corruption. And by “conformed to the body of his glory” he said that our body will become [like his], not in the measure of the glory but in its quality; for this body too will be full of light. He will do this, since he has unspeakable power, easily putting an end to both corruption and death, changing our bodies into immortality, and preparing all …

Textual problem in this passage: see the notes.

Phil 3:17–21 (quotation, high confidence)

Notes and citation

Summary: Theodoret applies Paul's warning against the enemies of the cross to the Judaizers and explains the transformation of our bodies at Christ's coming.

The ref holds the lemmas Phil 3:17a, 3:17b, 3:18–19a, and 3:19b–21. Words are lost in the scan after the lemma of 3:18–19 (αὖ…αὐτοὺς), and the comment breaks off at the end; marked …. Theodoret identifies the “enemies of the cross” with Jewish-Christian teachers of the law and says that the Jews make Sabbath feasting the standard of righteousness; translated as written. “Measure” renders the garbled ποτότη (probably ποσότητα).

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): Σαδδάτῳ → Σαββάτῳ; μεταδάλλων → μεταβάλλων.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Phil. 3.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-17

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 4

4.1PG 82

α'. « Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτω στήκετε ἐν Κυρίῳ, ἀγαπητοί, » Μετ᾿ εὐφημίας πολλῆς ἡ παραίνεσις. Ἐφ᾽ ὑμῖν γὰρ, φησὶ, μέγα φρονῶ, ἐφ᾽ ὑμῖν λαμπρύ" τομαι, ὁ τοῦ Χριστοῦ

a'. « Hōste, adelphoi mou agapētoi kai epipothētoi, chara kai stephanos mou, houtō stēkete en Kyriǭ, agapētoi, » Met᾿ euphēmias pollēs hē parainesis. Eph᾽ hymin gar, phēsi, mega phronō, eph᾽ hymin lampry" tomai, ho tou Christou

“Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, beloved.” The exhortation comes with much praise. For in you, he says, I take great pride, in you I am made illustrious, I who of Christ …

Phil 4:1 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes the warm praise with which Paul exhorts the Philippians to stand firm.

Lemma Phil 4:1. The end of the comment is lost; Latin of Migne’s parallel column and apparatus, read as Greek letters, was removed.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column and apparatus, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀῃεδὶ ἃ Β. 55 αὐτῶν ποῃ νἱέήδιυν ἰῃ ἰδὶ, "8 δέ Παλδθαὶ βυργὰ δὲ ἤσπι. νη, 99. (ίονα δὰ ν. 3] --- τῆς ης αὑτοῦ ἡμῶν γάρ), ἰἰδηναιια ορίϑι. δῦ. μ. Χριστόν, οἱ ἰεκογι ἡμὼν γάρ. 35 Ὃς --- αὐτὸν ον. κν, 90, → ; στήχετε → στήκετε.

Cite (SBL): Theodoret, Interp. Phil. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.2PG 82

β. « Εὐωδίαν παρακαλῶ, καὶ Συντύχην παρακαλῶ, τὸ αὐτὸ φρονεῖν ἐν Κυρίῳ. » θαυμάζει μὲν τὰς γυναῖκας " αἰνίττεται δὲ ὡς ἔριν τινὰ πρὸς ἀλλήλας ἐχούσας.

b. « Euōdian parakalō, kai Syntychēn parakalō, to auto phronein en Kyriǭ. » thaumazei men tas gynaikas " ainittetai de hōs erin tina pros allēlas echousas.

“I exhort Euodia and I exhort Syntyche to think the same thing in the Lord.” He admires the women, but hints that they had some quarrel with each other.

Phil 4:2 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes that Paul admires Euodia and Syntyche but hints at a quarrel between them.

Quotation: Phil 4:2. A marginal letter was removed.

Notes on the original text

Digital text corrected (marginal letter): παρακαλῶ, Α τὸ → παρακαλῶ, τὸ.

Cite (SBL): Theodoret, Interp. Phil. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.3PG 82

Υ΄. «Ναὶ ἐρωτῶ καὶ σὲ, σύξυγε γνήσιε "7, συλλαμδάνου αὑταῖς αἵτινες ἐν τῷ Εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος, καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.» Μεγίστη τῶν γυναικῶν ἡ εὐφημία " κοινωνοὺς γὰρ αὐτὰς καλεῖ τῶν ὑπὲρ τοῦ Εὐαγγελίου κινδύνων. Τὸν δὲ σύζυγον τινὲς ἀνοήτως ὑπέλαβον γυναῖκα εἶναι τοῦ ᾿Αποστόλου, οὐ προσεσχηκότες τοῖς ἐν τῇ πρὸς Κορινθίους γεγραμμένοις, ὅτι τοῖς ἀγάμοι; συνέταξεν ἑαυτόν " « Λέγω Ὑὰρ, φησὶ, τοῖς ἀγάμοις, καὶ ταῖς; χίραις " καλὸν αὐτοῖς ἐστιν ἐὰν μείνωσιν ὡς κἀγώ. ν Καὶ δῆλον μὲν ὡς εἴτε ἄγαμος ἧν, εἴτε χῆρος, οὐκ εἶχε γυναῖκα" ἀλλὰ τὸ τῆς ἀγαμίας ἀληθέστερον " νεανίας γὰρ ὧν ἐκλήθη. Σύζυγον οὖν αὐτὸν καλεῖ, ὡς τὸν αὐτὸν ξλχοντὰ τῆς εὐσεβείας ζυγόν" καὶ παρακαλεῖ ὥστε τῶν ἀρίστων γυναικῶν συνεργὸν γενέσθαι, καὶ τὴν

Y΄. «Nai erōtō kai se, syxyge gnēsie "7, syllamdanou hautais haitines en tǭ Euangeliǭ synēthlēsan moi meta kai Klēmentos, kai tōn loipōn synergōn mou, hōn ta onomata en biblǭ zōēs.» Megistē tōn gynaikōn hē euphēmia " koinōnous gar autas kalei tōn hyper tou Euangeliou kindynōn. Ton de syzygon tines anoētōs hypelabon gynaika einai tou ᾿Apostolou, ou proseschēkotes tois en tę̄ pros Korinthious gegrammenois, hoti tois agamoi? synetaxen heauton " « Legō Hyar, phēsi, tois agamois, kai tais? chirais " kalon autois estin ean meinōsin hōs kagō. n Kai dēlon men hōs eite agamos hēn, eite chēros, ouk eiche gynaika" alla to tēs agamias alēthesteron " neanias gar hōn eklēthē. Syzygon oun auton kalei, hōs ton auton xlchonta tēs eusebeias zygon" kai parakalei hōste tōn aristōn gynaikōn synergon genesthai, kai tēn

“Yes, I ask you also, true yokefellow, help these women, who struggled together with me in the gospel, together with Clement and the rest of my fellow workers, whose names are in the book of life.” The praise of the women is very great, for he calls them sharers in the dangers for the gospel. Some have foolishly supposed the “yokefellow” to be the Apostle’s wife, not attending to what is written in the letter to the Corinthians, that he ranked himself with the unmarried: “For I say,” he says, “to the unmarried and to the widows: it is good for them if they remain as I am.” And it is plain that, whether he was unmarried or a widower, he had no wife; but the unmarried state is the truer account, for he was called as a young man. He calls him, then, “yokefellow” as one who draws the same yoke of piety; and he exhorts him to become a fellow worker of these excellent women, and the …

Phil 4:3 (quotation, high confidence) · 1 Cor 7:8 (quotation, high confidence)

Notes and citation

Summary: Theodoret praises the women who struggled with Paul and rejects the view that Paul's yokefellow was his wife, since Paul had no wife.

Quotations: Phil 4:3; 1 Cor 7:8. Theodoret holds that Paul was never married (called as a young man), against those who took the “yokefellow” to be his wife. The last words are lost. Latin of Migne’s parallel column, read as Greek letters, was removed.

Notes on the original text

Digital text corrected (Latin debris at the end of the column; Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἐφ Οη 8.; Ϊο ἴῃ τιιὡς; → ὡς; Β 6βι οἶδ 8 ἀλλὰ → ἀλλὰ; τὴν ἴῃ ἡ θὰ 5 → τὴν; βίδλῳ → βίβλῳ; ὑπέλαδον → ὑπέλαβον; χαλὸν → καλὸν; εὐσεδείας → εὐσεβείας.

Topics: Marriage

Cite (SBL): Theodoret, Interp. Phil. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.4PG 82

δ΄. « Καίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, καίρετε. » Δῆλός ἐστι σφόδρα περὶ αὐτοὺς διακείμενος. Οὗ δὴ χάριν συχνότερον αὐτοὺς παραθαῤῥύνει καὶ ἐπαινεῖ.

d΄. « Kairete en Kyriǭ pantote, palin erō, kairete. » Dēlos esti sphodra peri autous diakeimenos. Hou dē charin sychnoteron autous paratharrhynei kai epainei.

“Rejoice in the Lord always; again I will say, rejoice.” He is plainly very warmly disposed toward them. That is why he encourages and praises them so often.

Phil 4:4 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes Paul's warm affection for the Philippians.

Quotation: Phil 4:4.

Cite (SBL): Theodoret, Interp. Phil. 4.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.5PG 82

ε΄. « Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Φέρετε γενναίως τῶν ἐναντίων τὰς προσβολὰς, μὴ ἀμύνεσθΞ: κακῷ τὸ κακόν. « Ὁ Κύριος ἐγγύς. (ς΄.) Μηδὲν μεριμνᾶτε. ν» Ὁ (αὶ κριτῆς πελάζει, λοιπὸν ἀποδώσει τῶν πόνων τὰς ἀντιδόσεις. ε« ᾿Αλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν.» Χρὴ γὰρ πρότερον μὲν ὑμνεῖν ἐπὶ πᾶσι τὸν Θεὸν "" εὐεργέτην, εἴτε θυμήρη, εἴτε καὶ μὴ εἶθ᾽ οὕτως σπουδαίως τὰς ἱκετείας ξ΄. «Καὶ ἡ εἰρήνη τοῦ Θεοῦ, ἡ ὑπερέχουσα πάντα νοῦν, φρουρήσει τὰς καρδίας ὑμῶν, καὶ τὰ ὀνόματα" ὑμῶν ἐν Χριστῷ Ἰησοῦ. ν Ὡς ὑπαλλήλων ὄντων τῶν διωγμῶν, ἀναγκαίω: αὑτοῖς τὴν εἰρήνην ἐπ’ ηΐξατο “ οὗ δὲ ἡ εἰρήνη πάντα νοῦν ὑπερέχει, πῶς ἧ η΄, θ΄. ε Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῇ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε. “Ἃ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε, καὶεἴδετε ἐν ἐμοὶ, ταῦτα πράσσετε, καὶ ὁ θεὸς «ἧς εἰρήνης ἔσται μεθ᾽ ὑμῶν. » Συντόμως δὲ παρακαλῶ πάντας ὑμᾶς ἀληθείᾳ τοὺς λόγους κοσμεῖν, σεμνότητι καὶ δικαιοσύνῃ τὸν βίον λαμπρύνειν " ἐκεῖνα ποιεῖν ἅπερ ἐστὶ τῷ Θεῷ προσφιλῇ, καὶ ὑμῖν τὸν ἐντεῦθεν ἔπαινον πραγματεύεται. Ταῦτα γὰρ καὶ διὰ τῶν λόγων ὑμᾶς ἐδίδαξα, καὶ διὰ τῶν πραἕξετε τὸν τῶν ὅλων Θεόν. Εἶτα καὶ περὶ τῶν πεμφθέντων παρ᾽ αὐτῶν γράφει χρημάτων.

e΄. « To epieikes hymōn gnōsthētō pasin anthrōpois. Pherete gennaiōs tōn enantiōn tas prosbolas, mē amynesthX: kakǭ to kakon. « Ho Kyrios engys. (s΄.) Mēden merimnate. n» Ho (ai kritēs pelazei, loipon apodōsei tōn ponōn tas antidoseis. e« ᾿All᾽ en panti tę̄ proseuchę̄ kai tę̄ deēsei meta eucharistias ta aitēmata hymōn gnōrizesthō pros ton Theon.» Chrē gar proteron men hymnein epi pasi ton Theon "" euergetēn, eite thymērē, eite kai mē eith᾽ houtōs spoudaiōs tas hiketeias x΄. «Kai hē eirēnē tou Theou, hē hyperechousa panta noun, phrourēsei tas kardias hymōn, kai ta onomata" hymōn en Christǭ Iēsou. n Hōs hypallēlōn ontōn tōn diōgmōn, anankaiō: hautois tēn eirēnēn ep’ ēïxato “ hou de hē eirēnē panta noun hyperechei, pōs hē ē΄, th΄. e To loipon, adelphoi, hosa estin alēthē, hosa semna, hosa dikaia, hosa hagna, hosa prosphilę̄, hosa euphēma, ei tis aretē, kai ei tis epainos, tauta logizesthe. “Ha kai emathete, kai parelabete, kai ēkousate, kaieidete en emoi, tauta prassete, kai ho theos «hēs eirēnēs estai meth᾽ hymōn. » Syntomōs de parakalō pantas hymas alētheią tous logous kosmein, semnotēti kai dikaiosynę̄ ton bion lamprynein " ekeina poiein haper esti tǭ Theǭ prosphilę̄, kai hymin ton enteuthen epainon pragmateuetai. Tauta gar kai dia tōn logōn hymas edidaxa, kai dia tōn praexete ton tōn holōn Theon. Eita kai peri tōn pemphthentōn par᾽ autōn graphei chrēmatōn.

“Let your gentleness be known to all people.” Bear nobly the attacks of your opponents, not repaying evil with evil. “The Lord is near. Do not be anxious about anything.” The judge is approaching; soon he will render the rewards of your labors. “But in everything by prayer and supplication with thanksgiving let your requests be made known to God.” For we must first hymn God our benefactor for everything, whether pleasing or not, and then in this way [offer] our supplications earnestly.

“And the peace of God, which surpasses all understanding, will guard your hearts and your names in Christ Jesus.” Since the persecutions came one after another, he necessarily prayed for peace for them; and if the peace surpasses all understanding, how …

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any virtue and if any praise, think on these things. What you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.” In brief, I exhort you all to adorn your words with truth, to make your life bright with dignity and righteousness, to do those things that are dear to God and that procure you praise here as well. For these are the things I taught you both by words and by [deeds] … the God of all. Then he writes also about the money sent by them.

Textual problem in this passage: see the notes.

Phil 4:5–9 (quotation, high confidence)

Notes and citation

Summary: Theodoret urges patience, thankful prayer, and a life of truth and righteousness, noting the peace of God that surpasses understanding.

The ref holds the lemmas Phil 4:5–6a, 4:6b, 4:7, and 4:8–9. Theodoret’s text of 4:7 reads “names” (ὀνόματα) for “minds” (νοήματα); translated as given. Words are lost in the scan after “how” and after “by deeds” (marked …). Latin of Migne’s parallel column and its footnotes, read as Greek letters, were removed.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column and footnotes, read as Greek letters; Latin of Migne's parallel column inside the lemma; OCR slips; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); marginal letter inside a word): ὅδα διὶπα το 8. Ποὶ ρα οἱ ἴῃ σεμ"ὰ → ὅσα σεμνὰ; εὔ- Ὦ φημα → εὔφημα; 41 (οτ. τι, 8. δυο νος δ! ος δ Ϊ 5. 12 Θεὸν αὐοϑβὶ ἃ Β. δ. ὀνόματα ροϊπμογυπί αν. ὅ ἀυοὶ, νοῦ Δι Ἰυίογοπι πὰ θ 01 1}158. απ πιϊ 558. δε }8 ἂυ- (ογ΄ υπο ἴῃ Ρϑιυγίαι ραῖ!. θίᾳια οὐ ἴῃς ον 118 ἰπϑιϊ αἱ τὰ : 650 Μη] εἷς. ογαπὶ φαγουδηὶ : οἶφυδ,, οἱ οὐ πὶ ἴῃ τη οίτορο ἀβοτοῖ, οἱ σα δὰ πη ἰαυαπ!. Εἰ π αι 8 οὶ δι δηλ ον 6 π), δ] υηχὶ! : ποῖο. αἰεὶ! : ἀρι 5118. Ἐραρθιγοάϊι.8. γα γὸ πλἰ ΐ, Ὀδι18 δι 6 Π) πιο υλη!, 801 μόγίλβ δϑυπάδνι " δὶ ἀν} 18. δἰ περ! οἰ (4115 60γα Τὸν Α → ; προσθολὰς → προσβολὰς; ἱχετείας → ἱκετείας; παρελάδετε → παρελάβετε.

Topics: Prayer, Ethics

Cite (SBL): Theodoret, Interp. Phil. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.10PG 82

τ. « Ἐχάρην ὃς ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε "9 τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ᾽ ᾧ καὶ ἐφρογεῖτε " ἠκαιρεῖσθε δέ. » Οἵδα ὑμῶν τὸν σκοπὸν, καὶ λίαν εὐφραίνομαι τοῦτον ἐν ὑμῖν βλέπων. Πάλαι γὰρ ἐδούλεσθε τῆς ἡμετέρας θεραπείας φροντίσαι, ἀλλὰ καιρὸν οὐκ ἐσχήκατε. τα’-ἰγ΄. « Οὐκ ὅτι καθ᾽ ὑστέρησιν λέγω " ἐγὼ γὰρ ἔμαθον, ἐν οἷς εἶμι, αὐτάρκης εἶναι. Οἶδα καὶ ταπειγνοῦσθαι, οἷδα δ᾽ καὶ περισσεύειν, οἷδα καὶ ὑστερεῖσθαι. Ἐν παντὶ καὶ ἐν πᾶτι μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι, Πάντα ἰσχύω ἕν τῷ ἐνδυναμοῦντί με Χριστῷ.» Ταῦτα δὲ λέγω οὐ διὰ τὴν ἐμὴν χρείαν “ ἐγὼ γὰρ διὰ τὴν θείαν χάριν ἀεὶ διὰ τῶν ἐναντίων ὁδεύων, ἀμφ» τέρων πεῖραν ἔλαθον ἱκανὴν, καὶ κόρου καὶ πείνης, καὶ ἐνδείας καὶ εὐπορίας. Ἵνα δὲ μὴ λυπήσῃ ταῦτα γράφων, ὡς περιττοῦ πράγματος γενομένου ἐπήγαγε'

t. « Echarēn hos en Kyriǭ megalōs, hoti ēdē pote anethalete "9 to hyper emou phronein, eph᾽ hǭ kai ephrogeite " ēkaireisthe de. » Hoida hymōn ton skopon, kai lian euphrainomai touton en hymin blepōn. Palai gar edoulesthe tēs hēmeteras therapeias phrontisai, alla kairon ouk eschēkate. ta’-ig΄. « Ouk hoti kath᾽ hysterēsin legō " egō gar emathon, en hois eimi, autarkēs einai. Oida kai tapeignousthai, hoida d᾽ kai perisseuein, hoida kai hystereisthai. En panti kai en pati memyēmai, kai chortazesthai kai peinąn, kai perisseuein kai hystereisthai, Panta ischyō hen tǭ endynamounti me Christǭ.» Tauta de legō ou dia tēn emēn chreian “ egō gar dia tēn theian charin aei dia tōn enantiōn hodeuōn, amph» terōn peiran elathon hikanēn, kai korou kai peinēs, kai endeias kai euporias. Hina de mē lypēsę̄ tauta graphōn, hōs perittou pragmatos genomenou epēgage'

“I rejoiced in the Lord greatly that now at last you have revived your concern for me; you were indeed concerned, but you lacked opportunity.” I know your aim, and I am very glad to see it in you. For long since you wished to take thought for my care, but you did not have the occasion. “Not that I speak in respect of want; for I have learned, in whatever state I am, to be content. I know both how to be abased and I know how to abound, and how to suffer need. In everything and in all things I have been initiated, both to be full and to be hungry, both to abound and to suffer need. I can do all things in Christ who strengthens me.” I say this not because of my own need; for by divine grace, always making my way through opposites, I have had ample experience of both, of fullness and of hunger, of want and of plenty. And so as not to grieve them by writing this, as though the thing had been superfluous, he added:

Phil 4:10–13 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Paul rejoices in the Philippians' gift not from need, since grace has taught him contentment in plenty and want.

The ref holds the lemmas Phil 4:10 and 4:11–13.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἠχαιρεῖσθε → ἠκαιρεῖσθε; ἐσχήχατε → ἐσχήκατε.

Cite (SBL): Theodoret, Interp. Phil. 4.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-10

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.14PG 82

ιδ΄. «Πλὴν καλῶς ἐποιΐσατε βου τῇ θλίψει. ν Ὑμῶν γὰρ τοῦτο κέρδος " χοινωνὰ γὰρ τῶν ἐμῶν ἐγένεσθε παθημάτων. Εἶτα καὶ ἕτιρος ἔπαινος. ιε΄, τς’, «Οἴδατε καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ Εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγους δύσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι. Ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε, ν ᾿Αξία τῶν ἀνδρῶν ἡ εὐφημία, ἐπειδὴ οὐ παρόντα μόνον ἠδοῦντο, ἀλλὰ καὶ ἀπόν τος ἐπεμελοῦντο, καὶ ἐν τῇ μητροπόλει: διάγοντι, καὶ εἰς ἕτερον ἀπάραντι, τὰς χρείας ἔπεμπον φιλοτίμως. Καὶ ἵνα μή τις αὑτὸν ὑπολάβῃ διὰ τὴν σωματικὴν αὑτοὺς ἐπαινεῖν θεραπείαν, ἐπήγαγεν " ιζ΄, « Οὐκ ὅτι ἐπιζητῶ τὸ δόμα δ", ἀλλ᾽ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. ν 0 γὰρ τούτων δέομαι, ἀλλὰ τὸ ὑμέτερον κέρδος περὶ πολλοῦ ποιοῦμαι, Εἶτα αὔξων τὴν θεραπείαν φησίν"

id΄. «Plēn kalōs epoiïsate bou tę̄ thlipsei. n Hymōn gar touto kerdos " choinōna gar tōn emōn egenesthe pathēmatōn. Eita kai hetiros epainos. ie΄, ts’, «Oidate kai hymeis, Philippēsioi, hoti en archę̄ tou Euangeliou, hote exēlthon apo Makedonias, oudemia moi Ekklēsia ekoinōnēsen eis logous dyseōs kai lēpseōs, ei mē hymeis monoi. Hoti kai en Thessalonikę̄ kai hapax kai dis eis tēn chreian moi epempsate, n ᾿Axia tōn andrōn hē euphēmia, epeidē ou paronta monon ēdounto, alla kai apon tos epemelounto, kai en tę̄ mētropolei: diagonti, kai eis heteron aparanti, tas chreias epempon philotimōs. Kai hina mē tis hauton hypolabę̄ dia tēn sōmatikēn hautous epainein therapeian, epēgagen " iz΄, « Ouk hoti epizētō to doma d", all᾽ epizētō ton karpon ton pleonazonta eis logon hymōn. n 0 gar toutōn deomai, alla to hymeteron kerdos peri pollou poioumai, Eita auxōn tēn therapeian phēsin"

“Nevertheless you did well to share in my affliction.” For this is gain for you, since you became sharers in my sufferings. Then comes another praise. “And you Philippians know too that in the beginning of the gospel, when I went out from Macedonia, no church shared with me in the matter of giving and receiving except you only. For even in Thessalonica you sent once and again for my need.” The praise is worthy of the men, since they not only revered him when present but also cared for him when absent, and generously sent for his needs both when he stayed in the metropolis and when he set out for another place. And lest anyone suppose that he praised them because of bodily service, he added: “Not that I seek the gift, but I seek the fruit that increases to your account.” For I do not need these things, but I make much of your gain. Then, magnifying their service, he says:

Phil 4:14–17 (quotation, high confidence)

Notes and citation

Summary: Theodoret praises the Philippians' generosity to Paul and explains that Paul values their gain rather than the gift.

The ref holds the lemmas Phil 4:14, 4:15–16, and 4:17.

Notes on the original text

Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἐχοινώνησεν → ἐκοινώνησεν; ὑπολάδῃ → ὑπολάβῃ.

Cite (SBL): Theodoret, Interp. Phil. 4.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.18PG 82

ιη΄. ε« ᾿Απέχω δὲ πάντα καὶ περισσεύω " πεπλήρωμαι δεξάμενος: παρὰ ᾿Ἐπαφροδίτου τὰ παρ᾽ ὑμῶν» ὀσμὴν εὐωδίας; θυσίαν δεκτὴν, εὐάρεστον τῷ θεῷ.» Ὑμεῖς μὲν γὰρ τος ἐμοὶ, ὁ δὲ Θεὸς δι᾽ ἐμοῦ προσεδέξατο τὴν θυσίαν. Αὔξει δὲ αὐτῶν τὸν ἔπινον ἡ προτοῦσα πενία οὐ γὰρ εὐποροῦντες ἕπεμπον, ἀλλ᾽ ἐσχάτῃ πενίᾳ συν» Ξζευγμένοι. Καὶ τοῦτο ἐν τῇ δευτέρᾳ πρὸς Κοριν" θίους ἐδίδαξε - λέγει δὲ οὕτω “ « Καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὑτῶν.

iē΄. e« ᾿Apechō de panta kai perisseuō " peplērōmai dexamenos: para ᾿Epaphroditou ta par᾽ hymōn» osmēn euōdias? thysian dektēn, euareston tǭ theǭ.» Hymeis men gar tos emoi, ho de Theos di᾽ emou prosedexato tēn thysian. Auxei de autōn ton epinon hē protousa penia ou gar euporountes hepempon, all᾽ eschatę̄ penią syn» Xzeugmenoi. Kai touto en tę̄ deuterą pros Korin" thious edidaxe - legei de houtō “ « Kai hē kata bathous ptōcheia autōn eperisseusen eis ton plouton tēs haplotētos hautōn.

“But I have received all and abound; I am filled, having received from Epaphroditus the things from you, an odor of fragrance, an acceptable sacrifice, well-pleasing to God.” You [offered it] to me, but God through me accepted the sacrifice. Their former poverty increases their praise; for they did not send it when they were well off, but while yoked to extreme poverty. He taught this also in the second letter to the Corinthians, where he says thus: “And their deep poverty abounded to the wealth of their generosity.”

Phil 4:18 (quotation, high confidence) · 2 Cor 8:2 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that God accepted the Philippians' gift as a sacrifice, made all the more praiseworthy by their poverty.

Quotations: Phil 4:18; 2 Cor 8:2. A word or two are lost after “You” and supplied in brackets. Marginal letters and an apparatus note were removed.

Notes on the original text

Digital text corrected (apparatus note and Latin debris; marginal letter inside a word): πεπλὴ- Ὁ ρωμαι → πεπλήρωμαι; Β οἱ Πρὸς Ηδγτειὶ, τά δόματα Β. δὲ → .

Cite (SBL): Theodoret, Interp. Phil. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.

4.19PG 82

ιθ΄. ε« Ὁ δὲ δ᾽ Θεός μου πληρώσαι δ' πᾶσαν χρείαν" ὑμῶν κατὰ τὸν πλοῦτον αὑτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. » Τὸν ἐπουράνιον αὐτοῖς ἀντιδέδωχβ πλοῦτον. Σφόδρα δὲ ἁρμοδίως τὴν εὐλογίαν ἐπήγαγεν. Εἰρηκὼς γὰρ τὰ πεμφθέντα ὀσμὴν εὐωδίας, θυσίαν δεκτὴν' εὐάρεστον τῷ Θεῷ, αἰτεῖ αὐτοῖς ᾿παρὰ τοῦ ταῦτα χομισαμένονυ καὶ τὴν κατὰ τὸν παρὄντα βίον χρείαν. « Πληρώσαι γὰρ, φησὶ, πᾶσαν χρείαν ὑμῶν.» Οὐδὲν δὲ ἀπεικὸς πεποίηκε καὶ ταύτην αὐτοῖς τὴν εὐλογίαν αἰτήσας. Καὶ γὰρ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις παρεκελεύσατο λέγειν" ε Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. » "Ἤτησε δὲ αὐτοῖς καὶ τὴν μέλλουσαν δόξαν τὴν ἐν Χριστῷ Ἰησοῦ. Καὶ ταῦτα δὲ κἀκεῖνα ἱκανὸς παρασχεῖν ᾿ ἀμέτρητον γὰρ ἔχει τὸν πλοῦτον. χ΄. ε Τῷ δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. » Ἐνταῦθα μὲν μόνον ὕμνησε τὸν Πατέρα, ἀλλαχοῦ δὲ μόνον ὑμνεῖ τὸν Υἱόν. « Ἐξ ὧν γὰρ, φησὶν, ὁ Χριστὸς κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.» ᾿Αλλ᾽ οὔτε ἐκεῖ χωρίζει τοῦ ΥἹοῦ τὸν Πατέρα, οὔτε ἐνταῦθα τοῦ Πατρὸς τὸν Υἱὸν, ἀλλὰ κοινὸν τῇ θείᾳ φύσει τὸν ὕμνον προσφέρει. χα’, « ᾿Ασπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ.» Οὐ πᾶς ὁ ἑαυτὸν ἅγιον ὀνομάζων ἅγιός ἐστιν, ἀλλ᾽ ὁ τῷ Κυρίῳ Ἰησοῦ πιστεύων, καὶ κατὰ τοὺς αὐτοῦ κβ΄. ε᾿Ασπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί " ἁσπάξονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα οἱ ἐκ τῆς Καίσαρος οἰκίας. » Ἱκανὴν αὐτοῖς παραψυχὴν προσενήνοχε, διδάξας ὡς καὶ τῶν βασιλείων τὸ θεῖον ᾿ἐκράτησεν Εὐαγγέλιον, καὶ τοὺς τοῦ δυσσεβοῦς βαχγ'. « Ἧ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ᾿Αλμήν.» Τὴν συνήθη εὐλογίαν τῷ τέλει προστέθεικε. Ταύτης καὶ ἡμεῖς τύχοιμεν, πρεσβείᾳ μὲν τοῦ ταῦτα γεγραφότος, συγεργείᾳ δὲ τοῦ Δεσπότου Χριστοῦ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα,᾽ "σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

ith΄. e« Ho de d᾽ Theos mou plērōsai d' pasan chreian" hymōn kata ton plouton hautou en doxę̄ en Christǭ Iēsou. » Ton epouranion autois antidedōchb plouton. Sphodra de harmodiōs tēn eulogian epēgagen. Eirēkōs gar ta pemphthenta osmēn euōdias, thysian dektēn' euareston tǭ Theǭ, aitei autois ᾿para tou tauta chomisamenony kai tēn kata ton paronta bion chreian. « Plērōsai gar, phēsi, pasan chreian hymōn.» Ouden de apeikos pepoiēke kai tautēn autois tēn eulogian aitēsas. Kai gar ho Kyrios en tois hierois Euangeliois parekeleusato legein" e Ton arton hēmōn ton epiousion dos hēmin sēmeron. » "Ētēse de autois kai tēn mellousan doxan tēn en Christǭ Iēsou. Kai tauta de kakeina hikanos paraschein ᾿ ametrēton gar echei ton plouton. ch΄. e Tǭ de Theǭ kai Patri hēmōn hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn. » Entautha men monon hymnēse ton Patera, allachou de monon hymnei ton Huion. « Ex hōn gar, phēsin, ho Christos kata sarka, ho hōn epi pantōn Theos eulogētos eis tous aiōnas tōn aiōnōn. ᾿Amēn.» ᾿All᾽ oute ekei chōrizei tou HuIou ton Patera, oute entautha tou Patros ton Huion, alla koinon tę̄ theią physei ton hymnon prospherei. cha’, « ᾿Aspasasthe panta hagion en Christǭ Iēsou.» Ou pas ho heauton hagion onomazōn hagios estin, all᾽ ho tǭ Kyriǭ Iēsou pisteuōn, kai kata tous autou kb΄. e᾿Aspazontai hymas hoi syn emoi adelphoi " haspaxontai hymas pantes hoi hagioi, malista hoi ek tēs Kaisaros oikias. » Hikanēn autois parapsychēn prosenēnoche, didaxas hōs kai tōn basileiōn to theion ᾿ekratēsen Euangelion, kai tous tou dyssebous bachg'. « Hē charis tou Kyriou hēmōn Iēsou Christou meta pantōn hymōn. ᾿Almēn.» Tēn synēthē eulogian tǭ telei prostetheike. Tautēs kai hēmeis tychoimen, presbeią men tou tauta gegraphotos, sygergeią de tou Despotou Christou meth᾽ hou tǭ Patri hē doxa,᾽ "syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

“And my God will fill every need of yours according to his riches in glory in Christ Jesus.” He has repaid them with the heavenly wealth. And he added the blessing very fittingly. For having called what was sent “an odor of fragrance, an acceptable sacrifice, well-pleasing to God,” he asks for them from the one who received it also what they need for the present life: “May he fill,” he says, “every need of yours.” And he did nothing unfitting in asking this blessing for them as well. For the Lord too in the holy Gospels bade us say, “Give us today our daily bread.” And he asked for them also the future glory in Christ Jesus. He is able to supply both these and those, for his wealth is beyond measure.

“Now to our God and Father be the glory for ever and ever. Amen.” Here he hymned only the Father, but elsewhere he hymns only the Son: “From them,” he says, “is the Christ according to the flesh, who is God over all, blessed for ever and ever. Amen.” But neither there does he separate the Father from the Son, nor here the Son from the Father; rather he offers the hymn to the divine nature in common.

“Greet every saint in Christ Jesus.” Not everyone who names himself a saint is a saint, but the one who believes in the Lord Jesus and [lives] according to his … “The brothers with me greet you; all the saints greet you, especially those of Caesar’s household.” He offered them ample comfort, teaching that the divine gospel had prevailed even over the palace, and the … of the impious …

“The grace of our Lord Jesus Christ be with you all. Amen.” He added the customary blessing at the end. May we too obtain it, by the intercession of the one who wrote these things and with the help of Christ the Master, with whom be glory to the Father, with the all-holy Spirit, now and always and for ever and ever. Amen.

Textual problem in this passage: see the notes.

Phil 4:19–23 (quotation, high confidence) · Matt 6:11 (quotation, high confidence) · Rom 9:5 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains Paul's closing blessing and doxology, arguing that praise of the Father alone or the Son alone is offered to the one divine nature.

The ref holds the lemmas Phil 4:19, 4:20, 4:21a, 4:21b–22, and 4:23. Words are lost in the scan after “according to his” and after “the impious” (probably Nero’s court); marked …. Quotations: Matt 6:11; Rom 9:5. Footnote references and Latin of Migne’s parallel column, read as Greek letters, were removed.

Notes on the original text

Digital text corrected (Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); footnote reference and Latin of Migne's parallel column inside the lemma; footnote reference inside the lemma): αὶ ὙὟεπϑδ. 19. « → ; Οὐ πὶ εἶα, δὴ ἰπ ἰΐδ γί πι → ; . ὙΕμ5, 90. « Ὠε0 Δυίοιη ἐξ → ; δυσσεθοῦς → δυσσεβοῦς; πρεσθείᾳ → πρεσβείᾳ.

Topics: Trinity, Prayer

Cite (SBL): Theodoret, Interp. Phil. 4.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-19

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.