{"theodoret-interpretatio-1-thessalonicenses/0":{"o":"Ἢ Θεσσαλονίκη πρωτεύει μὲν τῆς Μακεδονίας\" ἐδέβατο δὲ προθύμως τὸ σωτέριόν κῆρυγμα. Ὁ δὲ θεῖος ᾿Απόστολος καὶ ἐνταῦθα χατέπηξε τὰ τῆς εὐσεβεῖας θεμέλια, ἀντιλεγόντων ρὲν ᾿ἰονδαίων καὶ ἥροἐχχλίνας ἐπιβουλὰς ὃ θεστεόδίος {{.81σς, ἀλὸ μὲν τῆς ϑεσσαλονίχης εἰς τὴν Βέροιαν ἦλθεν, ἀπὸ δὲ τῆς Βεροίας εἰς τὰς ᾿Αθήνας ἀπέπλευσε. Τῶν δὲ γε πεπιστευκότων διηνεκῶς περιφέρων τὴν μέριμναν, τὸν πρισμαχάριον Τιμόθεον ἀπὸ τῶν ᾿Αθηνῶν εἰς τὴν Θεσσαλονίκην ἐξέπεμψεν, ὥστε αὐτοὺς ἐρεῖσαι καὶ αρατῦναι, καὶ τῶν παρὰ τῶν ἐναντίων προσφερομένου ς μηχανημάτων δεῖξαι δυνατωτέρους. Οὗτος ἐπανελθὼν ἐπένεσε μὲν τὸ τῆς πίστεως ἄμαχον, ἔφη δὲ δεῖσθαι αὐτοὺς διδασκαλίας τινὸς; παραινέσεως περί τινων ζη τῇμάτων παρ᾽ αὑτοῖς κινουμένων. Γέγραφε τοίνυν “ἣν ἐπιστολὴν, πρῶτον μὲν αὑτῶν τὸ στεῤῥὺν τῆς πίστεως εὐφημῶν, ἔπειτα προσμένειν τῶν νεκρῶν τὴν ἀνάστατιν παραινῶν, τῆς δὲ τοῦ Κυρίου παρου» σία: μὴ πολυπραγμονεῖν τὸν καιρόν. Προσενήνοχε δὲ αὐτοῖς καὶ τῆς ἡθικῆς διδασκαλίας παραίνεσιν. ᾿Αχριδέστερον δὲ ταῦτα ἡ κατὰ μέρος ἑρμηνεία δι-","t":"[Argument.] Thessalonica is the first city of Macedonia, and it received the saving preaching eagerly. The divine Apostle laid the foundations of piety there too, though the Jews opposed him … and avoiding their plots, the inspired Paul went from Thessalonica to Berea, and from Berea sailed to Athens. But carrying constant concern for those who had believed, he sent the thrice-blessed Timothy from Athens to Thessalonica to support and strengthen them and to make them stronger than the schemes brought against them by their opponents. On his return Timothy praised the invincibility of their faith, but said that they needed some teaching and exhortation about certain questions being raised among them. He wrote this letter, then, first praising the firmness of their faith, then exhorting them to await the resurrection of the dead and not to busy themselves with the time of the Lord’s coming. He also offered them exhortation in moral teaching. The detailed interpretation [will set out] these things more exactly.","f":"Theodoret, <i>Interp. 1 Thess.</i> pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/0)."},"theodoret-interpretatio-1-thessalonicenses/1.1":{"o":"α΄. ε Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος τῇ Ἐκκλησίᾳ Θεσσαλονικέων, ἐν Θεῷ Πατρὶ καὶ Κυρίῳ Ἰητοῦ Χριστῷ\" χάρι: ὑμῖν, καὶ εἰρήνη, ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου \" Ἰησοῦ Χριστοῦ. ν» Σιϊουανὸν γοῦμαι τὸν Σίλαν καλεῖ:θαι. Οὗτος γὰρ αὐτῷ καὶ ἂν Φιλίπποις, καὶ ἐν Θεσσαλονίκῃ, καὶ ἐν Βεροίᾳ συνΐν, καὶ τοῦτον σὺν τῷ τρισμακαρίῳ Τιμοθέῳ χατλλιπών, εἰς τὰς ᾿Αθήνας ἀπῆρς. Τούτοις ἐν ταῖς ᾿Αθήναις: διατρίβων προσέμενεν᾽ οὗτοι αὑτῷ καὶ ἐν β΄.“ε« Εὐχαριπτοῦμεν τῷ Θεῷ πάντοτε περὶ πάντων ὑμῶν, μνείαν ὑμῶν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡ μῶν. ν» Διδασκόμεθα πρῶτον εὐχαριστεῖν ὑπὲρ τῶν προῦπηργμένων ἡμῖν ἀγαθῶν, εἶθ᾽ οὕτως αἰτεῖν τὰ ἐλλείπαντα, Τοῦτο γὰρ ἔἕατιν. εὑρεῖν πανταχοῦ ποιοῦντα τὸν θεῖον ᾿Απήαστολον, Διδάσκει δὲ καὶ ἐφ᾽ οἷ; ἂν ὑμνεῖ τὸν τῶν ὅλων Θεόν. «᾿Αδιαλείπτως (γ΄.) μνημονεύοντες ὑμῶν τοῦ ἔργουπῆς (αὶ πίστους, καὶ τοῦ κόπου τῆς ἀγάπης. καὶ τῆς ὑπομονῆς «τἣς τλπέδος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν “οὗ Θεοῦ καὶ Πατρὸς; ἡ λῶν. ν» ΓΚργον τῆς Ξίστεως. τὸ εν) κινδύνοις β:θαιην\" οὐ γὰρ μόνον ἐνεϊρήνῃ καὶ γαλένῃ δεικνύναι πρῤοτήχει τὴν πίστιν, ἀλλὰ καὶ ἐν κλύδωνι καὶ ζάλῃ ταύτης ἔχεσθαι δεῖ. Οὕτω καὶ ἡ ἀγάπη οὐ μόνον ἔχει: τὴν ἡδίστην ἀπόλαυσιν, ἀλλὰ καὶ τὸν ὑπερθάλλαντα κόπον. Φέρειν γὰρ προσήκει τὰ τοῦ ἀδελφοῦ πλημμελήματα, κἂν φβονῇ, κἂν ὀργίζηται, τ ἀγάπῃ τὸν χόπκαν συνέζευξε, τῇ δὲ ἐλπίδι συνταξε τὴν ὑπομονήν, Ἐλπίδα δὲ ἡμῖν δέδωκεν ὁ σπότης Χριστὸς τῆς ἀναστάφεω; τῶν νεκρῶν, τῆς ἀθχυάτου ζωῆς, τἧς βασιλείας τῶν οὐρανῶν. μένειν δὲ προσήκει τὸν ταύτην δεξάμενον τὴν ἐλπίδα ιν καὶ φέρειν γευνφίως τὰ προσπίπτοντα σκυθρωπά, Ἐπόπτης δὲ τούτων, φησὶν, ἐστὶν ὁ τῶν ὅλων Θεός\" τὸ γὰρ, ἔμπροσϑεν τοῦ Θεοῦ καὶ Πατρὺς ἡμῶν, τοῦτο δηλοῖ. δ΄, ε΄. « Εἰδότες, ἀδελφοὶ ἢγαπη μένοι, ὑπὸ Θ:οῦ τὴν ἐκλογὴν ὑῶν, ὅτι τὸ Εὐαγγέλιον ἡ μῶν οὐκ ἐγενήθη εἰς; ὑμᾶς ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνόμε:, καὶ ᾿ ἐν \" Πυτύματι ἀτίῳ, καὶ ἕν πληροφορίᾳ πολλῇ, καθὼς οἴδατε, οἷοι ἐγενήθημεν ἐν ὑμῖν δι᾽ ὑμᾶς.» Ὑμεῖς ἐστε τῆς τοῦ Εὐαγγελίου δυνάμεως; μάρτυρες … μεν μόνον, ἀλλὰ καὶ τὴν ἀλήθειαν τῶν λόγων διὰ τῶν θανμάτων ἐδείξαμεν. Μεταδεδώχαμεν δὲ ὑμῖν καὶ ἧς μετειλήφαμεν χάριτος, Τοῦτο γὰρ λέγει ἐν Πνεὺς ματι ἁγίῳ. \"Ἔπεισε δὲ ὑμᾶς καὶ τῶν κινδύνων τὸ ἐγεθος, οἷς οὐκ εἴξαμεν, ὡς θεῖα τὰ παρ' ἡμῶν προσφερόμενα. Τὸ γὰρ, οἷοι ἐγενήθημεν ἐν ὑμῖν δι ὑμᾶς, τοὺς κινδύνους δηλοῖ, οὗς ὑπὲρ αὐτῶ» ὑπέστησαν, τὸ σωτήριον αὐτοῖς προσφέροντες κῇ-","t":"“Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace from God the Father and the Lord Jesus Christ.” I think that Silas is the one called Silvanus. For he was with him in Philippi, in Thessalonica, and in Berea; and leaving him with the thrice-blessed Timothy, he departed for Athens. He waited for them while staying in Athens; they [were with him] also in …\n\n“We give thanks to God always for you all, making mention of you in our prayers.” We are taught first to give thanks for the good things already given to us, and then to ask for what is lacking. For one can find the divine Apostle doing this everywhere. He teaches also for what he hymns the God of all: “Remembering without ceasing your work of faith and labor of love and endurance of hope in our Lord Jesus Christ, before our God and Father.” The “work of faith” is firmness in dangers; for faith ought to be shown not only in peace and calm, but must also be held fast in surge and storm. So too love has not only the sweetest enjoyment but also surpassing labor. For one must bear a brother’s faults, even if he is envious, even if he is angry. [That is why] he yoked labor to love and joined endurance to hope. Christ the Master has given us hope of the resurrection of the dead, of the immortal life, of the kingdom of heaven. The one who has received this hope must endure and nobly bear the gloomy things that befall him. And the overseer of these things, he says, is the God of all; for “before our God and Father” shows this.\n\n“Knowing, brothers beloved by God, your election, because our gospel did not come to you in word only, but also in power and in the Holy Spirit and in much full assurance, as you know what kind of men we were among you for your sake.” You are witnesses of the power of the gospel … not only [words], but we also showed the truth of the words through miracles. And we imparted to you also the grace we had received; this is what he means by “in the Holy Spirit.” And the greatness of the dangers, to which we did not yield, persuaded you that what we brought was divine. For “what kind of men we were among you for your sake” shows the dangers they underwent for them while bringing them the saving preaching.","f":"Theodoret, <i>Interp. 1 Thess.</i> 1.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/1-1)."},"theodoret-interpretatio-1-thessalonicenses/1.6":{"o":"ς΄. « Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε, καὶ τοῦ Κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ, μετὰ χαρᾶς Πνεύματος ἁγίου. » Μέγα μὲν Θεσσαλονικέων ἐγκώμιον καὶ τὸ τοὺς ἀποστόλους ζηλῶσαι\" πολλῷ δὲ μεῖζόν, μᾶλλον δὲ πάντων μέγιστον, τὸ καὶ αὐτοῦ τοῦ Δεσπότου μιμήσασθαι τὰ παθήματα, καὶ μὴ","t":"“And you became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.” It is great praise of the Thessalonians that they emulated the apostles; but much greater, or rather greatest of all, that they imitated the sufferings of the Master himself, and not …","f":"Theodoret, <i>Interp. 1 Thess.</i> 1.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/1-6)."},"theodoret-interpretatio-1-thessalonicenses/1.7":{"o":"ζ΄. « Ὧττε γενέσθαι ὑμᾶ; τύπους πᾶσι τοῖς πι΄ στεύουσιν ἐν τῇ Μακεδονίᾳ, καὶ ἐν τῇ ᾿Αχαῖλ.» Ἠύξησς τὴν εὐφημίαν, ἀρχέτυπα αὐτοὺς εὐτεθεία; γεγενῆσθαι φήσας ἔθνεσι μεγίστοις καὶ ἐπὶ σοφίᾳ τ « Ἀφ᾽ ὑμῶν γὰρ ἐξέχηται ὁ λόγος τοῦ Ἀυοἴου, οὗ μόνον ἐν τῇ Μακεδονίᾳ καὶ ᾿Αχαῖᾷ, ἀλλὰ καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὼ ἐξελήλυθε, ν Καὶ τί λέγω, φησὶ, τὴν Μακεδονίαν καὶ τὴ» ᾿Αχαῖαν; Πανταχοῦ γὰρ ἄδεται «ἴς πίστεως ὑμῶν ἡ θερμότης. Τὸ δὲ, ἀφ᾽ ὑμῶν ἐξήχηται ὁ 16γος τοῦ Κυρίου, εἴρηκεν, οὐκ ἐπειδὴ ἐκεῖθεν τὴν ἀρχὴν ἔλαβε τὸ κήρυγμα, ἀλλ᾽ ὅτι τούτων ἡ περὶ τὰ θεῖα προθυμία πολυθρύλλητος γενομένη, πολλοὺς εἰ; ζῆλον τῆς εὐσεβείας ἐκίνησέν. «Ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι. (ϑ'.) Αὺτὰ γὰρ\" περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς. ν Προὔλαβεν ἡμᾶς ἡ φήμη, καὶ παρ᾽ ἄλλων ἀκούομεν ἃ λέγειν ἐθέλομεν. Δήλῃ γὰρ ἅπασι γέγονε τῆς ἡμετέρας διδασκαλίας ἡ ἐν ὑμῖν εὐκαρπία. ε Καὶ πῶς ἐπεστρέψατε πρὸς κὸν θεὸν ἀπὸ τῶν εἰδώλων, δουλεύειν \" Θεῷ ζῶντι καὶ ἀληθ:νῷ. » Διαῤῥήδην ἡμᾶς ἐδίδαξεν ὁ θεῖος ᾿Απόστολος, πῶς προσήκει νοεῖν τὸ, ἵνα. γιγώσκχωσί σὲ τὸν μὲγον ἀληθινὸν Θεόν. Οὐ γὰρ τῷ Υἱῷ συγκρίνων, ἀλλὰ τοῖς οὐκ οὖσι θεοῖς τὸν ὄντα Θεὸν, ζῶντα καὶ ἀληθινὸν αὐτὸν προσηγόρευσε. Καὶ ζῶντα μὲν αὐτὴν ὠνόμασεν, ὡς ἐκείνων οὐ ζώντων\" ἀληθινὸν δὲ, ὡς ἐχτίων ψευδῶς θεῶν καλουμένων, υ.. ε Καὶ ἀναμένειν ὁ τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὖ“ ρανῶν, ὃν ἤγειρεν ἔχ τῶν νεκρῶν, Ἰησοῦν, τὸν ἐνόμενον ἡμᾶς ἀτὸ τῆς ὀργὴς τῆς ἐρχομένης.» Τῆς τῶν εἰδώλων, φησὶ, πλάνης ἐλευθερώσας, καὶ πρὸς τὴ ἔχυτοῦ μεταθεὶς δεσποτείαν, τὴν δευτέραν ἡμᾶ; προσμένει» ἐκέλευσε τοῦ Μονογενοῦς ἐπιφάνειαν, ὦ; πῆς ἡ πείλη μένης τιμωρίας κρείττους ἡμᾶς ἀποφανεῖ. Εἰδέναι μέντοι προσήκει, ὡς οὔτε ἡ θεία τοῦ Μονογενοῦς φύσις ἐκ νεκρῶν ᾿γέρθη, ἀπαθὴς γάρ’ οὔτε μὴν Ἑτερο; υἱὸς ὁ Ἰησοῦς παρὰ τὸν μονογενῆ Υἱόν\" ἀλλ᾽ ὁ αὑτὸς μὲν ἔστιν, ἔπαθε δὲ ὡς ἄνθρωπος, καὶ ἀνἔστη ὡς ἄνθρωπος.; α΄, 8΄. « Αὐτοὶ γὰρ οἴδατε, ἀδελφοὶ, τὴν εἴσοδον Ἐμῶν τὴν πρὸς ὑμᾶ;, ὅτι οὐ κενὴ γέγονεν. ᾿Αλλὰ προπαθόντες, καὶ ὑβρισθέντες, καθὼς οἴδατε, ἐν Φιπρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἐν πολλῷ ἀγῶνι.». Ἵκσνῃ καὶ τῶν παθημάτων ἡ μαρτυρία δεῖξαι τοῦ κηρύγματος τὴν ἀλήθειαν. Οἱ γὰρ ἐξαπατᾷν ἐπιχειροῦντες μέχρι τῶν κινδύνων τὸ προσωπεῖον περίκεινται\" ὅταν δὲ τούτους θεάσωνται, σφᾶς αὐτοὺς ἀπογυμνοῦσι, καὶ τὸ ψεῦδος ἐλέγχουσι. Τούτου χάρ:ν ὁ θεῖος ᾿Απόστολος τῶν ἐν Φιλίπποις δεσμῶν, καὶ μαστίγων, καὶ τῆς μετὰ ταῦτα παῤῥησίας ἀνέμνγ σε\" ξιδάσχων ὡς πλείονος ἐνεπλήσθη μετὰ τὰ σκυθρωπὰ προθυμίας, ἐπειδὴ προεώρα τῶν πόνων τὸ κέρδος.","t":"“So that you became examples to all who believe in Macedonia and in Achaia.” He increased the praise by saying that they had become models of piety for very great nations, even nations [famed] for wisdom. “For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone out.” And why do I speak, he says, of Macedonia and Achaia? Everywhere the fervor of your faith is sung. He said “from you the word of the Lord has sounded forth” not because the preaching took its beginning from there, but because their zeal for divine things, having become widely talked of, moved many to zeal for piety. “So that we need not say anything. For they themselves report about us what kind of entrance we had to you.” The report has gone ahead of us, and we hear from others what we wish to say. For the fruitfulness of our teaching among you has become plain to all. “And how you turned to God from idols, to serve a living and true God.” The divine Apostle has plainly taught us how one should understand “that they may know you, the only true God.” For he called him living and true not in comparison with the Son, but setting the God who is against the gods who are not. He named him living, since they are not living; and true, since they are falsely called gods. “And to wait for his Son from heaven, whom he raised from the dead, Jesus, who delivers us from the wrath to come.” Having freed us from the error of idols, he says, and transferred us to his own lordship, he bade us await the second appearing of the Only-begotten, as one who will make us stronger than the threatened punishment. One must know, however, that the divine nature of the Only-begotten did not rise from the dead, for it is impassible; nor is Jesus another son besides the only-begotten Son; but he is the same, and he suffered as man and rose as man.\n\n“For you yourselves know, brothers, our entrance to you, that it was not in vain. But having suffered before and been shamefully treated, as you know, at Philippi, … to you the gospel of God in much conflict.” The testimony of the sufferings too is enough to show the truth of the preaching. For those who try to deceive wear the mask up to the point of dangers; but when they see these, they strip themselves bare and expose the lie. For this reason the divine Apostle recalled the bonds and scourges at Philippi and the boldness that followed, teaching that after the gloomy things he was filled with greater zeal, since he foresaw the gain of the labors.","f":"Theodoret, <i>Interp. 1 Thess.</i> 1.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/1-7)."},"theodoret-interpretatio-1-thessalonicenses/2.11":{"o":"αι. \" πεῖρα. Προφητικῆς γὰρ καὶ αὐτοὶ χάριτος ἀπολαύσαντες, καὶ προεφήτενον, καὶ γλώσσαις. ἐλάλουν, καὶ θαύματα ἐπετέλουν παράδοξα. Οὐ μόνον δὲ ὁ λόγος καῦτα ἡνίξατο, ἀλλὰ καὶ τοὺς ὑπὸ τῶν ἐναντίων προπενεχθέντας αὐτοῖς κινδύνους. Τοῦτο γὰρ τὰ ἐπαγόμενα δηλοῖ, ᾿ ὃ εδ', τε΄. «Ὑμεῖς \"᾿ Ὑὰρ μιμηταὶ ἐγενήθητε, ἀδελφοὶ, τῶν Ἐκχχλησιῶν τοῦ θεοῦ, τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ, ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετὲ καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφνὴ)ςτῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, τῶν καὶ τὸν Κύριον ἀποχτεινάντιυν Ἰησοῦν, καὶ τοὺς ἰδίου; προφήτας, καὶ ἡμᾶς ἐκδιωξάντων, καὶ Θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων. » Εἶτα δεέχνυσ: τῆς ἕναν-","t":"… the experience. For they too, enjoying prophetic grace, prophesied and spoke in tongues and performed wonderful miracles. And the word hinted not only at these things but also at the dangers brought against them by their opponents. What follows shows this: “For you, brothers, became imitators of the churches of God that are in Judea in Christ Jesus, because you too suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and their own prophets, and drove us out, and do not please God, and are opposed to all men.” Then he shows the …","f":"Theodoret, <i>Interp. 1 Thess.</i> 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/2-11)."},"theodoret-interpretatio-1-thessalonicenses/2.16":{"o":"ις΄. « Κωλυόντων ἡμᾶς τοῖς ἔθνεσι λαλῆσαι ἵνα αωθῶαιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτΞ. Ἕφθασς δὲ ἐπ᾽ αὑτοὺς ἧἡ ὀργὴ εἰ; τέλος. ν Ἱκανὸν εἰς παραψυχὴν τὸ παράδειγμα. Ἢ γὰρ τοῦ πάθους ὁμοιότης ἀρχοῦσαν προσφέρει ψυχαγωγίαν, Διδάσκει δὲ ἡ λᾶς ὁ λόγος, ὡς καὶ οἱ ἐν Θεσσαλονίκῃ᾽ “πεπιστευκότες ὑπὸ τῶν ἀπίστων ἐπορθήθησαν, καὶ τῶν ὑπαρχόντων αὑτοῖς ἐγυμνώθησαν. Ταυτὸ δὲ τὸ πάθος ὑπέμειναν καὶ οἱ ἐν τῇ Ἰουδαίᾳ τὸ σωτήριον ξεξάμενοι κήρυγμα. Πρθηγόρευσε δὲ καὶ τῶν Ἰουδτίων τὴν πανωλεθρίαν- \"ἔφθασε γὰρ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος. Οὐκ ἔτι γὰρ ἀνακλήσεως ἀπολαύσηυσι. Οὕτω καὶ ὁ μακάριος ἔφη Δαβίδ' ε Ἱνατί, ὁ Θεὸς, ἀπώσω εἰς τέλος;» Τὸ δὲ, πᾶσιν ἀνθρώποις ἐναντίων, οὕτω νοητέον' Τῇ οἰκουμένῃ, φησὶ, προσενεγκεῖν προσετάχθημεν τὸ σωτήριον κήρυγμα. ὗτοι δὲ ἡμῖν ἀντιπράττουσιν. Οὐκοῦν πάντων ἀνθρώπων εἰσὶ δυσμενεῖς. ιζ΄. ο Ἡμεῖς δὲ, ἀδελφοὶ, ἀπορφανισθέντες 1\" ἀφ᾽ ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ, οὐ καρδίᾳ, περιτσότέρως ἑσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν “πολλῇ ἐπιθυμίᾳ.» ᾿Απείχασεν ἑαυτὸν μητρὶ τρεφούσῃ καὶ θαλπούσῃ τὰ βρέφη, εἶτα πατρὶ φιλοστόργως περὶ τοὺς παῖδας διακειμένῳ, νῦν μειρακίῳ παραπλησίως ἄωρον ὀρφανίαν ὀδυρομένῳ, καὶ τοὺς γεγεννηκότας ἐπιζητοῦντι, ποθεῖν αὐτοὺς ἔφη, καίτοι πρὸς ὀλίγον αὐτῶν χωρισθείς. Καλὴ δὲ καὶ ἢ προσθήκη, προσώπῳ καὶ οὐ καρδίᾳ, ἀντὶ τοῦ, Τῆς αἰσθη-. τῆς ὑμῶν ἐστέρημαι θέας, τῆς δὲ νοητῆς ἀπολαύω διηνεκῶς. τη΄, εΔιὸ 5 ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν Παῦλος: καὶ ἅπαξ καὶ δὶ:, καὶ ἐνέκοψεν ἡμᾶς ὁ Σατανᾶς.» Ἐπέσχον, φησὶ, τὴν προθυμίαν οἱ ἐπάλληλοι πειρασμοί\" τούτους δὲ ὁ κοινὸς κινεῖν πολέμιος εἴωθεν. Οὗ δὴ χάριν αὐτὸν ἔφη χεχωλυχέναι τὴν πρὸς αὐτοὺς ἔκβη λίαν. ιθ΄, γ΄. ς Τίς γὰκ ἡμῶν ἐλπὶς, ἢ χαρὰ, ἣ στέφανος  ὲ","t":"“Hindering us from speaking to the Gentiles that they may be saved, so as always to fill up the measure of their sins. But the wrath has come upon them to the end.” The example is enough to comfort them, for likeness in suffering brings sufficient consolation. The word teaches us that those who had believed in Thessalonica were plundered by the unbelievers and stripped of their possessions. The same suffering was endured also by those in Judea who had received the saving preaching. He also foretold the utter destruction of the Jews: “for the wrath has come upon them to the end.” For they will no longer enjoy being called back. So too the blessed David said: “Why, O God, have you cast us off to the end?” “Opposed to all men” is to be understood thus: we were commanded, he says, to bring the saving preaching to the whole world, and these men oppose us. Therefore they are enemies of all people.\n\n“But we, brothers, having been orphaned from you for a short time, in presence, not in heart, endeavored the more eagerly, with great desire, to see your face.” He had compared himself to a mother nursing and cherishing her babes, then to a father affectionately disposed toward his children; now, like a youth lamenting an untimely orphanhood and seeking his parents, he said that he longed for them, though separated from them for only a short time. The addition “in presence, not in heart” is also fine; it means: I am deprived of the sight of you with the senses, but I enjoy the sight of you with the mind continually. “Therefore we wanted to come to you, I Paul, once and again, but Satan hindered us.” The successive temptations, he says, held back my zeal; and it is the common enemy who is accustomed to stir them up. For this reason he said that Satan had hindered his visit to them. “For what is our hope or joy or crown …","f":"Theodoret, <i>Interp. 1 Thess.</i> 2.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/2-16)."},"theodoret-interpretatio-1-thessalonicenses/2.17":{"o":"χαυχέσεως; ἃ οὐκὶ καὶ ὑμεῖς ἔμπροσθεν τοῦ Κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; Ὑμεῖς γάρ ἔφτε ἡ δόξα ἡμῶν καὶ ἣἡ χαρά. » Ἑπειδὴ μητρὶ ἑαυτὸν ἀπείκασε τιθηνουμένῃ τὰ βρέφη, τὰ αὐτῆς \" φθέγγεται ῥήματα. Αὐταὶ γὰρ τὰ κομιδῇ νέα παιδία, καὶ ἐλπίδα, καὶ χαρὰν, καὶ τὰ τοιαῦτα προσαγοχαταλειφθῆναι ἐν ᾿Αθήναις μόνον \"ἷ, καὶ ἐπέμψαμὲν Τιμόθεον, τὸν ἀδελφὸν ἡμῶν, καὶ διάκονον \"\" τοῦ Θεοῦ, καὶ συνεργὸν ἡμῶν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς, καὶ παραχαλέσοι ὑμᾶς, περὶ \" τῆς πίστεως ὑμῶν, τῷ μηδένα σαίνεσθαι: ἐν ταῖς θλίψεσι ταύταις. » Ἐπειδὴ ἡμεῖς δραμεῖ) πρὸς ὑμᾶς ἑκωλύθημεν, ἀπεστείλαμεν Τιμόθεον, ὃ; ἡμέτερός ἔστιν ἀδελφὸς, “τὸ θεῖον δὲ πεπίστευτα, Εὐαγγέλιον. ᾿Απεστείλαμεν δὲ αὐτὸν, οὐκ ἵνα ἑτέραν ὑμῖν προσενέγκῃ διδασκαλίαν, ἀλλ᾽ ἵνα ἐπὶ τῖς προτέρας ὑμᾶς ἐρείπῃ, καὶ παρακαλέσῃ φέρειν γενναίως τὰς τῶν ἐναντίων ἐπιβουλὰς, καὶ μὴ κλονεῖσθαι, μηδὲ τῆς προτέρας ἐξίστασθαι γνώμης. 'Ἐπισημῆνα. σθαι μέντοι δεῖ, ὅτι διάκονον τοῦ Θεοῦ χέχληκχε τὸν πιστευόμενον τὸ τοῦ Χριστοῦ Εὐαγγέλιον, διδάσκω\" ὡ; οὐκ οἷδεν ἐλάττονα τοῦ Πατρὸς τὸν ΥἹόν. ε Αὐτὰ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα.» ἼΛνωθεν ἡμῖν ταῦτα προηγόρευσεν ὁ Δεσπότης Χριστός 3: οὐ δὲν οὖν καινὸν ὑπομένομεν, ἀλλ᾽ ἅπερ αὑτὸς προείρήκεν᾽\" « Ἰδοὺ ἀποστέλλω ὑμᾶς ὡς πρόδαταξ ἐν μέσῳ λύκων \"» καΐ\" «ε Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.» Καὶ δι «Καὶ γὰρ ὅτε πρὺς ὑμᾶς ἧμιν, προελέγομεν ὑμῖν, ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο, καὶ οἴδατε. » Τοῖς προῤῥηθεῖσι. τὰ παρ᾽ ἡμῶν πράγματα μεμαρτύρηκε. ε΄. «Διὰ τοῦτο κἀγὼ μηκέτι ἜΤΟΣ ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μήπως ἐπείρασεν ὑμᾶς ὁ πειράζων, καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν.» Τούτου χάριν μηκέτι φέρων τὴν τῆς φροντίδος ὑπερ’ βολὴν, ἔπεμψα μαθεῖν ποθῶν, μὴ τις ὑμῖν ἐκ τῶν πειρασμῶν προσεγένετο βλάβη, καὶ ὃν ὑπὲρ ὑμῶν᾽ ὑπεμείναμεν, ἐζημιώθημεν πόνον. Οὕτὼ δείξας τὴν προτέραν φροντίδα, λέγει καὶ τὴν προσγενομένην Ὁ αὐτῷ θυμηδίαν ἐκ τῶν παρὰ τοῦ θαυμασίου Τιμος΄, ζ΄. εΓΑρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ' ὑμῶν, καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ χα! ἡμεῖς ὑμᾶς, διὰ τοῦτο παρεχλέθημεν, ἀδελφοὶ, ἐφ᾽ ὑμῖν ἐπὶ πάσῃ τῇ θλίψει, καὶ ἀνάγκῃ ἡμῶν διὰ τῇ; ὑμῶν πίστεως. » Τρία τέθεικεν ἀξιέρχστα, τὴν πίστιν, καὶ τὴν ἀγάπην, καὶ τοῦ διδασκάλου τὴν μνέμην. Δηλοῖ ἡ μὲν πίστις; τῆς εὐσεβεία; τὸ βέβαιον \" ἡ δὲ ἀγάπη τὴν πρακτικὴν ἀρετήν \" ἡ δὲ τοῦ διδασκάλου μνήμη, καὶ ὁ περὶ αὐτὸν πόθος, μαρτυεἴ τῇ περὶ τὴν διδασκαλίαν στοργῇ. Ταῦτα, φησὶν, ἡμῖν τὴν “εὐθυμίαν ἐνέθγχε, καὶ τῶν ἐπιφερομένων ἡμῖν ἐπελήσθημεν θλίψεων, ἃς διὰ τὴν ὑμετέραν ὑπομένομεν πίστιν, ἀντὶ τοῦ, διὰ τὸ κηρύττειν ὑμῖν. π΄. «Ὅτι νῦν ζῶμεν, ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ. » Τὴν γὰρ ὑμετέραν βεβαίωσιν, ζωὴν ἡμετέραν θ᾽, (. « Τίνα γὰρ εὐχαριστίαν δυνάμεθα ἀνταποδοῦναι τῷ Θεῷ περὶ ὑμῶν ἐπὶ πάσῃ τῇ χαρᾷ, ἧ καίρομεν δι' ὑμᾶ; ἔμπροσθεν τοῦ Θεοῦ ἡμῶν, νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον, καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεω; ὑμῶν; ν Νικᾷ τῆς εὐφροσύνης τὸ μέγεθος τῆς γλώττης τὴν ὑμνῳδίαν, Οὐκ ἰσχύομεν γὰρ ἀντίῤῥοπον ὕμνον τῇ παρασχεθείσῃ ἡμῖν ἐφ᾽ ὑμῖν θυμηδίᾳ προσενεγκεῖν τῷ Θεῷ. Καὶ νύκτωρ δὲ καὶ μεθ᾽ ἐμέραν, ἀντιδολοῦμεν παρασχεῖν ἡμῖν τὸν Δεσπότην αὖθις ὑμᾶς ἰδεῖν καὶ ἐπιῤῥῶσαι, καὶ τὴν ἁρμόττουταν ὑμῖν διδασκαλίαν προσενεγκεῖν. Τοῦτο γὰρ λέγει, καταρτίσαι τὰ ὑστερήματα τῆς πί- Ταύτην δὲ αὐτοῖς τὴν ὠφέλειαν καὶ διὰ τῶν γραμμάτῶν προσφέρει ᾿ ἄρχεται δὲ ἀπὸ εὐχῆς. ια΄»«ε Αὐτὸς δὲ \"' ὁ Θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος; ἡμῶν Ἰησοῦς Χριστὸς κατευθύναι τὴν ὁδὺν ἡμῶν πρὸς ὑμᾶς. » ᾿Αντὶ τοῦ, Πληρώσαι ἡμῶν τὸν πόθον \"\", καὶ τὰς ἐν μέσῳ δυσκολίας ἀνέλοι:. Καὶ παὗτα δὲ τοῦ Πατρὸς: καὶ τοῦ Υἱοῦ τὴν ἰσότητα δι- ᾿ δάσκει. Οὐ γὰρ τὴν διά πρόθεσιν τέθεικε, ἀλλὰ τὸν καί σύνδεσμον, διδάσκων ὡς τὰ αὐτὰ ὁ Πατὴρ καὶ ὁ γιὸς οἰχονομοῦσιν, ὥσπερ αὐτὰ καὶ δημιουργοῦσιν. Ὅτι δὲ μία ἡ οἰκονομία, καὶ τὰ ἐπαγόμενα μαρτυρεῖ. Τὸ γὰρ τοῦ Θεοῦ καὶ Πατρὸς καταλιπὼν πρόοὠπον, μόνου μέμνηται τοῦ Υἱοῦ, χαΐ φησιν\" ιϑ', ιγ΄. ε« Ὑμᾶς δὲ} ὁ Κύριος πλεονάσαι, καὶ ᾿ “περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡυεῖς εἰς ὑμᾶς, εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ - Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων τῶν ἁγίων αὖποῦ. » Τὸ τῆς ἀγάπης κατόρθωμα πλήρωμα τοῦ νόμου παντὸς ὁ θεῖος ᾿Απόστολος προσηγόρευσεν. Εὔχξεται τοίνυν αὐτοὺς καὶ τῷ ἀριθμῷ πλεονάσαι, καὶ τῇ ἀγάπῃ περιφσεῦσαι, τουτέστι, τελείαν αὐτὴν κτήσασθαι, ὥστε μηδὲν ἐλλείπειν αὐτῇ, καὶ μὴ μόνον αὐτῇ περὶ ἀλλήλους κεχρῆσθαι, ἀλλὰ καὶ περὶ πάντας τοὺς ὁμοπίστους, τοὺς ὁπουδήποτε ὄντας. Οὕτως γὰρ, φησὶ, καὶ ἡμεῖς πόῤῥωθεν ὄντες περὶ ὑμᾶς διττέθημεν, στηρίξαι ὑμῶν τὰς καρδίας βουλόμενοι, ὥσιτς ὑμᾶ: μώμου παντὸς ἐλευθέρους, καὶ νῦν ὁρᾶσθαι τῷ τῶν ὅλων Θεῷ, καὶ μετὰ τῶν ἀγένν … τῶν τῷ Δεαπότῃ ὑπαντῆσαι Χριστῷ. α᾽. «Τὸ λοιπὸν οὖν, ἀδελςοἱ, ἐρωτῶμεν ὑμᾶ;, καὶ παρακαλοῦμεν ἐν Κυρίῳ Ἰησοῦ,» Τούτ΄, χεχοηυὲνοι τῷ σκοπῷ, προσφέρομεν ὑμῖν τὴν ταραΐνε σιν. Τὸ γὰρ «Ἰοιπὸν, ἀντὶ τοῦ, ᾿Αποχρώντως ὑμῖν τὴν ἡμετέραν παράκλησιν. Τίς δὲ αὕτη; ε« Καθὼ: ελόδετε παρ᾽ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιτατ τεῖν κυὶ ἀρέσκειν Θεῷ, ἵνα περισσεύητε μᾶλλον. » 'γπεδεῖξαμεν ὑμῖν, ποῖος θεραπεύει βίος τὸν τῶν ὅλων Θεόνποὺς τεθέντας ὑμῖν τοίνυν ὄρους φυλάττειν σπουδά-","t":"… of boasting? Is it not even you, before our Lord Jesus at his coming? For you are our glory and joy.” Since he had compared himself to a mother nursing her babes, he utters her words. For mothers call their very young children their hope and their joy and the like …\n\n… to be left behind at Athens alone, and we sent Timothy, our brother and minister of God and our fellow worker in the gospel of Christ, to establish you and to encourage you concerning your faith, that no one be shaken by these afflictions.” Since we were prevented from hastening to you, we sent Timothy, who is our brother and has been entrusted with the divine gospel. We sent him not to bring you other teaching, but to support you in the former teaching and exhort you to bear nobly the plots of the adversaries, and not to be shaken nor to depart from your former conviction. One should note, however, that he called the one entrusted with the gospel of Christ “minister of God,” teaching that he does not know the Son as less than the Father. “For you yourselves know that we are appointed to this.” Christ the Master foretold these things to us from the beginning; so we endure nothing new, but what he himself foretold: “Behold, I send you as sheep in the midst of wolves”; and: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” “For indeed, when we were with you, we told you beforehand that we were to suffer affliction, just as it happened, and you know.” The facts have borne witness to what we foretold. “For this reason, when I could bear it no longer, I sent to know your faith, lest somehow the tempter had tempted you and our labor should be in vain.” For this reason, no longer bearing the excess of anxiety, I sent, longing to learn whether some harm had come to you from the temptations, and we had lost the labor we endured for you. Having thus shown his former anxiety, he tells also the delight that came to him from the report of the admirable Timothy.\n\n“But now that Timothy has come to us from you and brought us the good news of your faith and love, and that you always have a good remembrance of us, longing to see us as we also long to see you, for this reason, brothers, in all our affliction and distress we were comforted about you through your faith.” He set down three most excellent things: the faith, the love, and the remembrance of the teacher. Faith shows the firmness of piety; love, practical virtue; and the remembrance of the teacher and the longing for him bear witness to affection for the teaching. These things, he says, put good cheer in us, and we forgot the afflictions brought upon us, which we endure because of your faith, that is, because we preached to you. “For now we live, if you stand firm in the Lord.” For he called their steadfastness his own life.\n\n“For what thanksgiving can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying beyond all measure that we may see your face and complete what is lacking in your faith?” The greatness of the gladness surpasses the hymnody of the tongue. For we cannot offer God a hymn equal to the delight granted us over you. And night and day we beseech the Master to grant us to see you again and strengthen you, and to offer you the teaching that suits you. This is what he means by “complete what is lacking in your faith.” … This benefit he offers them also through the letter, and he begins with a prayer: “Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you.” That is: may he fulfill our longing and remove the difficulties in between. This too teaches the equality of the Father and the Son. For he did not use the preposition “through” but the conjunction “and,” teaching that the Father and the Son carry out the same economy, just as they also create the same things. That the economy is one, what follows also testifies. For leaving aside the person of the God and Father, he mentions the Son alone and says: “And may the Lord make you increase and abound in love toward one another and toward all, just as we also do toward you, so as to establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all his saints.” The divine Apostle called the achievement of love the fulfillment of the whole law. He prays, then, that they may increase in number and abound in love, that is, acquire it perfect, so that nothing is lacking to it, and practice it not only toward one another but also toward all who share the faith, wherever they may be. For so, he says, we too, though far away, are disposed toward you, wishing to establish your hearts, so that you, free from every blemish, may both now be seen by the God of all, and with the … to meet Christ the Master.\n\n“Finally, then, brothers, we ask and exhort you in the Lord Jesus.” With this aim we offer you the exhortation. For “finally” means “sufficiently” … our exhortation to you. And what is it? “That as you received from us how you ought to walk and to please God, you abound more and more.” We showed you what kind of life serves the God of all; be eager, then, to keep the boundaries set for you …","f":"Theodoret, <i>Interp. 1 Thess.</i> 2.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/2-17)."},"theodoret-interpretatio-1-thessalonicenses/2.3":{"o":"γ΄. « Ἢ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης, οὔτε ἐξ ἀκαθαρσίας 7, οὔτε ἐν δόλῳ. » Παράχιλησιν τὴν διδασκαλίαν ἐκάλεσεν. Οὐκ ἔοικε, φησὶ, τὰ παρ᾿ ἡμῶν προσφερόμενα τῇ μυθολογίᾳ τῶν ποιητῶν, ἃ πολλοῦ μὲν ψεύδους, πολλῆς δὲ ἀκολασίας ἐμπέπληστα\" οὔτε μὴν δόλῳ χρώμενοι συνεργῷ εἰς ὄλεθρον ὑμᾶς θηρεύομεν..","t":"“For our exhortation was not from error, nor from uncleanness, nor in deceit.” He called the teaching “exhortation.” What we bring, he says, does not resemble the mythology of the poets, which is full of much falsehood and much licentiousness; nor do we hunt you down for destruction with deceit as our accomplice.","f":"Theodoret, <i>Interp. 1 Thess.</i> 2.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/2-3)."},"theodoret-interpretatio-1-thessalonicenses/2.4":{"o":"δ΄. «᾿Αλλὰ καθὼς δεδοχιμάσμεθα ὑπὸ τοῦ Θεοῦ τοστευθῆναι τὸ Εὐαγγέλιον, οὕτως λαλοῦμεν, οὐκ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοχιμάζοντι «ἃ: καρδίας ἡ μῶν. ν Οὐκ αὑτοχειροτόνητοι διδάσκαλοι χαθεστέχαμεν, ἀλλ᾽ ὑπὸ τοῦ Θεοῦ τὸ Εὐαγγέλιον ἐπιστεύθημεν. Οὗ δὴ χάριν ὡς ὑπὸ μάρτυρι τῷ Θεῷ “ πάντα λέγομέν τε καὶ πράττομεν\" ἴσμεν γὰρ ὡς οὐδὲν αὐτὸν λέληθε τῶν τῆς ψυχῆς κινημάτων. δ᾽ ὃ, καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ, ἀντὶ τοῦ, Ἐπειδὴ ἔδοξεν αὐτῷ καὶ ἐδοκίμασε πιστεῦσαι ε’\". ε υῦτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν πρρφάσει πλεονεξίας, Θεὸς ἡ μάρτυς. ν Τῆς μὲν κολακείας αὐτοὺς ἐκάλεσε μάρπυρὰς δῆλα γὰρ τοῖς ἀκούουσι τῶν κολάκων τὰ ῥέματα τῆς δὲ πλεονεξίας οὐκ ἔτι αὑτοὺς, ἀλλὰ τὸν τῶν ὅλων Ἐπόπτην, Λανθάνει γὰρ πολλάκις ἀνθρώποὺς ὁτοῦ γιγνομένου σκοπός. Πιλεονεξίαν δὲ κέχληχκε τὸ ἐπὶ χρήμασι κηρύξαι. -΄, ζ΄. «Οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ᾽ ὑμῶν, οὔτε ἀπ᾽ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι. » Οὔτε μὴν δόξης ἀνθρωπίνης ᾿ ἐρῶμεν. Τοῦτο διὰ μέσου τέθτιχε \" τὰ δὲ ἐπαγόμενα πρὸς τὸ πρὸ τούτου εἰρημένον, οὔτε πιεονεξίως. Τούτῳ γὰρ ἁρμόττει, δυνάμενοι ἐν ὄἔημεν, φητῖν, ἐκ τοῦ Εὐχγγελίου ζῆν, ἀλλ᾽ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ. Τὸ ὅδ, ἐν βάρει, πρὰς. τοῦ το\" … ἡδονῆς παρέχοντας εἴρηκεν. «᾿Αλλ᾽ ἐγενήθημεν ἥπιοι \" ἐν μέσῳ ἁμῶν \" ὡς ἄν προτὸς θάλπῃ τὰ ἑαυτῆς τέχνα (η, οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν ὑμῖν μεταδοῦναι οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεηῦ, ἀλλὰ καὶ τὰς “ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν γεγένησθε.» ἜἜξειξε διὰ τῆς εἰκόνος, καὶ τὴν ἠπιότητα, καὶ τὴν χηδεμονίαυ. ἑαυτόν. Τὴν αὐτὴν γὰρ καὶ τροφὸν καλεῖ, καὶ μητέρα. Ὡς ἐὰν τροφὸς γὰρ, φησὶ, θάλπῃ τὰ ἐἑφυτῆ; τέχνα, καὐτὴ καὶ ἡμεῖς παραπλησίως ἐμειρέμεθα καὶ ποθοῦμὲν πρὺς τῇ πνευματικῇ διδασκαλίᾳ καὶ τὰς ἡμετέρας δ΄. ε Μνημονεύετε γὰρ, ἀδελφοὶ, τὰν κόπον ἡμῶν, καὶ τὸν μόχθον.» Διδάαχξι δὲ καὶ τίς οὗτος. ε Νυκτὸς γὰρ καὶ ἡμέρας ἐργαζόμενοι πρὸς \" τὸ μὴ ἐπιαρῇσα! τινα ὑμῶν, ἐκηρύξαμεν εἰς ὑμᾶς τὸ. Εὐαγγῶμκαν. τοῦ Θεοῦ. α \"Ἔδειξε ταῦ πάνου τὴν ὑπερβολὴν, αὖ μόνον κόπον καὶ μόχθον εἰπὼν, ἀλλὰ καὶ ταῖς ἡ μέραις τὸν \". ε Ὑμεῖς μάρτυρες καὶ ὁ Θεὸς. ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουτιν ἔξιαν ἔδειξεν, Οὐ γὰρ εἶπεν, ΓΔμεμπτοι πᾶσιν ὥφϑη« μεν, ἀλλ᾽, ὑμῖκ τοῖς πιστεύουσι. Ταῦ δὲ Θεοῦ τὴν μαρτυρίαν προστέθεικεν \" ἐπειδὴ τοῖς ἀνθρώποις δῆλα τὰ ὁρώμενα μόνα, τῷ ὃὲ θεῷ καὶ τὰ τὼς τα’, ιβ΄, ε Καθάπερ οἴδατε, ὡς ἕνα ἔχχστον ὑμῶν͵ ὡς πατὴρ τέχνᾳ ἑαντοῦ, παρακαλοῦντες ὑμᾶς, καὶ τῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ τοῦ καλέσαντος ὑμᾶς εἰς τὴν ξαυτοῦ βασιλείαν καὶ δάξαν. ν» Πάλιν ἑτέραν πλειόνων ἣν περὶ αὐτοὺς ἔχει φιλοστοῤγίαν δεικνύς. ἔλγαν δὲ ἀρμοδίως τὰ τρία τέθεικε, τὸ πσραχᾶψίιεγοι. Οὐ γὰρ μόνων ψυχαγωγίαν δεῖ τοῖς ἀθυμσῦσι ᾿ προσφέρειν, ἀλλὰ καὶ τοὺς ῥᾳστώνῃ συξῶντας πεσῦα: τῇ μνήμῃ τῶν ἠπειλημένων κακῶν. Ταῦτα ἂὲ, ἐποίουν, φησὶ, προτρέπων ἡμᾶς κατάλληλον Ὁ ἐλέσθφι βίον τῷ χεχληχότι Θεῷ, καὶ τῶν οὐρανῶν “ν τ΄ς εδιὰ τοῦτα καὶ ἐμεῖς εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆ: παρὶ ἡμῶν τοὺ Θεαῦ, ἐδέξασθε οὐ λόγαν. ἀνθρώπων, ἀλλὰ, καθώς ἐστιν ἀληθῶς, λάγον Θεοῦ, ὃς καὶ ἐνερ». γεῖται ἐν ὑμῖν τοῖς Ξιστεύουσιν. Ἐπειδὴ τῇ δια. μαρτυρίᾳ δέης ἐνέθηχς, τοῖς ἐπαίνοις παρεμυθήσατο. Οὐ γὰρ ὡς ἀνθρωπίνους, φησὶ, λόγοις, ἀλλ' ὡς “Ἔδειξε δὲ αὐτοὺς τοιούτους καὶ τῶν πραγμάτων ἡ","t":"“But as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God, who tests our hearts.” We were not established as self-appointed teachers, but were entrusted with the gospel by God. For this reason we say and do everything as with God for our witness; for we know that none of the movements of the soul escapes him. “As we have been approved by God” means “since it seemed good to him, and he judged us fit to be entrusted.” “For we never came with a word of flattery, as you know, nor with a pretext for greed; God is witness.” Of the flattery he called them witnesses, for the words of flatterers are plain to those who hear them; but of the greed no longer them, but the overseer of all things. For the aim of what is done often escapes people. He called preaching for money “greed.” “Nor seeking glory from men, neither from you nor from others, though we could have been burdensome as apostles of Christ.” Nor do we love human glory. This he put in between; what follows refers to what was said before it, “nor with greed.” For “though we could have been burdensome” fits this: we could, he says, have lived from the gospel, but we did not use the authority. And “burdensome” refers to … providing pleasure, he said.\n\n“But we were gentle in your midst, as a nurse cherishes her own children; so, longing for you, we were well pleased to share with you not only the gospel of God but also our own souls, because you had become dear to us.” Through the image he showed both his gentleness and his care … himself. For he calls the same woman both nurse and mother. “As a nurse,” he says, “cherishes her own children,” so we too likewise longed and yearned to give, besides the spiritual teaching, also our own …\n\n“For you remember, brothers, our labor and toil.” He teaches also what this is: “For working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God.” He showed the excess of the toil by saying not only “labor and toil” but by adding the nights to the days … “You are witnesses, and God also, how holily and justly and blamelessly we behaved toward you who believe.” He showed … For he did not say, “We appeared blameless to all,” but “to you who believe.” He added the witness of God, since to people only what is seen is plain, but to God also what is hidden.\n\n“As you know how, like a father with his own children, we exhorted each one of you, [encouraging and charging you] to walk worthily of God, who calls you into his own kingdom and glory.” Again he shows another proof of the great affection he has for them. Very fittingly he set down the three: exhorting, [encouraging, charging]. For one must not only offer comfort to the disheartened but also persuade those who live in ease by the memory of the evils that have been threatened. These things I did, he says, urging you to choose a life suited to the God who called you and to the kingdom of heaven …\n\n“For this reason we also thank God without ceasing, that when you received the word of hearing from us, the word of God, you accepted it not as the word of men but, as it truly is, the word of God, which is also at work in you who believe.” Since by his solemn testimony he had instilled fear, he comforted them with praises. For not as human words, he says, but as … The facts too showed them to be such …","f":"Theodoret, <i>Interp. 1 Thess.</i> 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/2-4)."},"theodoret-interpretatio-1-thessalonicenses/3.13":{"o":"ιγ΄. « ΕἸ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέλαν: καὶ ἀνέστη\" οὕτω καὶ ὁ Θεὸς τοὺς 3\" κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὑτῷ. » Εἰ τοῦ Χριστοῦ ἡ ἀνάστασις πίστεως ἡμῖν ἀξία εἶναι δοκεῖ, πιστεύσωμεν ὅτι καὶ ἡμεῖς τευξόμεθα τῆς ἀναστάσεως. Δι᾽ ἡμᾶς γὰρ τὸ τῆς ἐνανθρωπήσεως ᾧκονομήθη δοφῶς δὲ λίαν ὁ θεῖος ᾿Απόστολος τὸν μὲν Κύριον Ἰησοῦν τεθνάναι ἔφη, διὰ τοὺς ἀρνουμένους τῆς σαρκὸς τὴν ἀνάληψιν, φαντασίᾳ δὲ οἰομένους καὶ ὀφθῆναι αὐτὸν καὶ παθεῖν. Τοὺς δὲ ἀποθνήσκοντας Β κοιμωμένους ἐκάλεσε, καὶ τῷ ὀνόματι τοὺς ἀθυἕπεται. ιδ΄, ε Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου. ν Οὐ γὰρ οἰκείοις χρώμεθα λογισμοῖς, ἀλλ᾽ ἐκ θείας ἡμῖν ἀποκαλύψεως ἡ διδασκαλία γεγένηται. Τίς αὕτη, « Ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν ᾽ τοῦ Κυρίου, οὐ μὴ φθάσομεν τοὺς: κοιμηθέντας. } υὗτω, φησὶν, ὀξέως καὶ ταχέως, καὶ ἐν ἀκαρεῖ, οἱ τετελευτηκότες ἅπαντες ἀναστήσονται! ὡς τοὺς ἔτι κατ᾽ ἐκεῖνον τὸν χαιρὺν πὧν ὅλων. Τὸ γὰρ ἡμεῖς οἱ ζῶντες, οὐκ ἐπὶ τοῦ ἑαυτοῦ προσώπου τέθεικεν, ἀλλ᾽ ἐπὶ τῶν κατ᾽ ἐκεῖνὸν τὸν χαιρὸ» περιόντων ἀνθρώπων. Πιστοῦται τῷ γὰρ ὕπνῳ ἐγρήγορσις Ο ἃ τὸ τοῦ εἰρημένου παράδοξον τῇ δυνάμει τοῦ ἐνιε΄, «Ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ὲ φωνῇ ἀρχαγγέλου, καὶ σάλπιγγι \" Θεοῦ καταβήσεται ἀπ᾽ οὐρανοῦ, » Αὐτὸς γὰρ πρῶτος τῶν ὅλων ὁ Κύριὸς ἐκ τῶν οὐρανῶν ἐπιφανήσεται κατιὼν, τῶν ἀοράτων ἡγουμένων δυνάμεων, καὶ κελεύσει μὲν ἀρχάγγελον βοῆσαι, καὶ τοὺς νεκροὺς ἀναοτῆσαι. Σάλπιγγες δὲ πανταχόθεν ἢχήσουσε μέγα τι καὶ ἐξαίσιον, Τοῦτο δὲ καὶ ἐν τῇ πρὸς Κορινθίους ἔφτ, ε Πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα, ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι. Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. » Εἰ δὲ ἐν τῷ ρ Σινᾷ ὄρει συμμέτρου τοῖς τότε παροῦσι γεγενημέντ,; ἡχῆς, οὐκ ἤνεγκεν ὁ λαὸς τὴν τοῦ δέους ὑπερβολὴν, ἀλλὰ πρὸς τὸν μέγαν ἔφη Μωυσέα\" εΛάλει πρὸς ἡμᾶς σὺ, καὶ μὴ λαλείτω ὁ Θεὸς πρὸς ἡμᾶς, ἵνα μὴ ἀποθάνωμεν\" » τίς. οἴσει τὴν ἐνεχθησομένην τότε φωνήν; Τὸ δὲ, ἐν χεεύσματι, ἐν φωνῇ ἀρχαγγέζου, λων παραχελεύσεται τοῖς νεκροῖς ἀναττῆναι\" οἱ δὲ παραυτίκα ἀνίστανται, καὶ μετὰ τοσαύτης ὀξύτητος, ὡς προφθάσαι τοὺς ἔτι περιόντας. Τοιοῦτό τι καὶ ἐν τοῖς θείοις Εὐαγγελίοις ἐπὶ τῆς παραβολῆς τῶν παρθένων εἴρηται \" « Μέσης δὲ νυκτὸς χρανγὴ γέγονεν\" Ἰδοὺ ὁ νυμφίος ἔρχεται, ἐξέρχεαθε εἰς ἀπάντησιν αὐτοῦ. » --- « Καὶ οἱ νεκροὶ ἐν Χριστῷ ἐγερθήσονται πρῶτον. ν Νεκροὺς τοὺς πιστοὺς λέγει, οὐ μόνον \"ἢ τοὺς τῷ Εὐαγγελίῳ πεπιστευκότας, ἀλλὰ «αὶ τοὺς ἐν νόμῳ, καὶ τοὺς πρὸ νόμου διαλάμψαντας. Τοῦτο γὰρ καὶ ἐν τῇ πρὸς Ἑδραίους ἔφη\" « αὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἐμῶν κρεῖττόν τι προδλεψαμένον, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. » ἽΛπαντες τοίνυν οἱ εὐσεβείᾳ … Τοῦτο γὰρ καὶ ἐν τῇ πρὸς Κορινθίους ἐδίδαξεν « ᾿Απαρχὴ γὰρ Χριστὸς, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ ᾿ εἶτα τὸ τέλος. »","t":"“For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep through Jesus.” If Christ’s resurrection seems to us worthy of belief, let us believe that we too shall attain the resurrection. For it was for our sake that the economy of the incarnation was carried out. Very wisely the divine Apostle said that the Lord Jesus died, because of those who deny the assumption of the flesh and think that he was seen and suffered only in appearance. But those who die he called “those who have fallen asleep,” and by the name [comforted] the disheartened … follows.\n\n“For this we say to you by the word of the Lord.” For we do not use our own reasonings; the teaching has come to us from divine revelation. What is it? “That we who are alive, who remain until the coming of the Lord, shall by no means precede those who have fallen asleep.” So sharply, he says, and quickly, and in an instant, will all who have died rise, that they will [precede] those still [alive] at that time … of all. For he put “we who are alive” not of his own person, but of the people living at that time. … for awakening [follows] sleep … the marvel of what was said by the power of the …\n\n“For the Lord himself will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God.” For the Lord himself will appear first of all, coming down from the heavens, with the invisible powers going before him, and he will command an archangel to cry out and the dead to rise. And trumpets will sound from every side something great and extraordinary. He said this also in the letter to the Corinthians: “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.” And if at Mount Sinai, when there was a sound proportioned to those then present, the people could not bear the excess of fear, but said to the great Moses, “You speak to us, and let not God speak to us, lest we die,” who will bear the voice that will be uttered then? “With a command, with the voice of an archangel” [means that he] … will command the dead to rise; and they rise at once, and with such speed as to get ahead of those still living. Something of this kind is said also in the divine Gospels in the parable of the virgins: “At midnight there was a cry: Behold, the bridegroom is coming; go out to meet him.”\n\n“And the dead in Christ will rise first.” By “the dead” he means the faithful, not only those who believed the gospel, but also those who shone under the law and before the law. For he said this also in the letter to the Hebrews: “And all these, though commended through faith, did not receive the promise, since God had foreseen something better for us, that apart from us they should not be made perfect.” All, then, who in piety … He taught this also in the letter to the Corinthians: “Christ the firstfruits, then those who are Christ’s at his coming, then the end.”","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-13)."},"theodoret-interpretatio-1-thessalonicenses/3.2":{"o":"β΄. ε« Οἴδατε γὰρ, τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ Κυρίου Ὁ Ἰτσοῦ. » Καὶ ἄνω, ἐν Κυρίῳ Ἰησοῦ. εἴρηκε, καὶ ἐνταῦθα διὰ τοῦ Κυρου Ἰησοῦ, ἀξιόπιστον τῇ τοῦ Δεσπότου μνήη ποιῶν τὴν παραίνεσιν. Ἵκανὰ δὲ ταῦτα τὴν ᾿Αρτίου καὶ Εὐνομίου βλασφημίαν ἐλέγξαι Εἰ γὰρ διὰ πρέθετις τὸν ὑπουργὸν ὀημαίνει, ὑπουργὸς ἄρα τοῦ Πχύλὴυ ὁ Κύριος Ἰησοῦς. Διὰ γὰρ τοῦ Κυι ίου Ἰησοῖ, τὴν παραγγελίαν κροπήνεγχε, καὶ ἐγ Νυρίῳ ᾿Ιησοῦ τὴν παράκλησιν ἐποιΐσατο, Εἰ δὲ καὶ αὐτοὶ ταύτην φεύγουσι τὴν βλασφημίαν, καὶ ὁμολογοῦσι τὸν μὲν Παῦλον δοῦλον, κύριον δὲ τὸν Κύριον \" δῆλον ἄρα ὡς ἀδιαφόριυς ὁ θεῖος 'Απόστολο; ταῖς προ' ἐδετι κέχρῆται. ᾿Αλλ᾽ ἐπὶ τὰ συνεχῇ τῆς ἑρμηνείας","t":"“For you know what commands we gave you through the Lord Jesus.” Above he said “in the Lord Jesus,” and here “through the Lord Jesus,” making the exhortation trustworthy by mentioning the Master. These words are enough to refute the blasphemy of Arius and Eunomius. For if the preposition “through” signifies the servant, then the Lord Jesus is Paul’s servant; for it was “through the Lord Jesus” that Paul delivered the command, and “in the Lord Jesus” that he made the exhortation. But if they too shun this blasphemy, and confess that Paul is a servant and the Lord is Lord, then it is plain that the divine Apostle uses the prepositions without distinction. But [let us return] to the continuation of the interpretation.","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-2)."},"theodoret-interpretatio-1-thessalonicenses/3.3":{"o":"Ὑ΄. «. Τοῦτο γὰρ ἐστι θέλημα τοῦ θεοῦ, ὁ ἀγιατμὸς ὑμῶν.» Εἶτα διδάσκει, ποίαν ἀρετὴν ἐγιασμὸν προῦ- ᾿πολλὰ «ἧς ἀκ'λασία; εἴδη\" οὗ δὴ χάριν οὐκ ἔφ, πορνείας, ἀλλὰ ἀπὸ πάσης πορνοίας.","t":"“For this is the will of God, your sanctification.” Then he teaches what virtue he calls sanctification … many forms of licentiousness; for this reason he did not say “from sexual immorality,” but “from all sexual immorality.”","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-3)."},"theodoret-interpretatio-1-thessalonicenses/3.4":{"o":"δ΄. ε Εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σχεῦο: σθαι ἐν ἀγιαόσμῷ καὶ τιμῇ 5.» Τινὲς τὸ, δαυτοῦ σκεῦος, τὴν ὁμόζυγα ἣρμήνευσαν\" ἐγὼ δὲ νομέξω τὸ ἑνάστου δῶμα οὕτως αὐτὸν κεκληκέναι. Οὐ γὰρ τοῖς γεγαμηκόσι μόνοις «τὴν νομοθεσίαν φροσφέῥει.","t":"“That each of you know how to possess his own vessel in sanctification and honor.” Some interpreted “his own vessel” as the spouse; but I think that he so called each person’s body. For he does not address this legislation to the married alone.","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-4)."},"theodoret-interpretatio-1-thessalonicenses/3.5":{"o":"ε΄. « Μὴ ἐν πάθει ἐπιθυμίας \"\", καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν...» ᾿Απηλλάγητε, φησὶ, τῆς πλάνης, ἐπέγνωτε τὸν ὄντα Θεόν. Μὴ μιμεῖσθε τοίνυν Δοὺς ἐν τῷ σκότει τῆς ἀγνοίας διάγοντας, … στερον τὸν νόμον ποιεῖ,","t":"“Not in the passion of lust, like the Gentiles who do not know God.” You have been freed from error, he says; you have come to know the God who is. Do not, then, imitate those who live in the darkness of ignorance … makes the law …","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-5)."},"theodoret-interpretatio-1-thessalonicenses/3.6":{"o":"ς΄. ε Τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὑτοῦ. » Πιλεονδξέαν ἐνταῦθα τὴν μοιχείαν ἐκάλεσε. Τοῦ γὰρ. μὴ προσέχοιτος ἄπτεται ὁ γάμον διορύττων ἀλλόέριαν, καὶ τὴν ἄλλιν διαφέρουσαν εὐνὴν λῃστεύων, Ηὔξησε δὲ τὴν χατηγοίαν, ἀδελφὸν δείξας τὸν ἀδικούμενον: Ὑποδείκνυσι ὃὲ τὴν τιμωρίαν, τῇ παρανομίᾳ τὸ δέος ἀντιστρατεύων. ε Διότι ἔκδικος ὁ Κύριος περὶ πάντων τούτῶν, καθὼς καὶ προείπομεν ὑμῖν, καὶ διεμαρτυράμεθα. » Καὶ ἤδη γὰρ ἐδιδάξαμεν ὡς κριτής ἔστι … δίχανος ὁ τῶν ὅλων Δεσπότης, καὶ δίκας τοὺς παρᾶδὲ καὶ τῆς τιμωφίας τὸ δίκαιον.","t":"“That no one transgress and wrong his brother in the matter.” Here he called adultery “wronging.” For the one who breaks into another’s marriage lays hold of what does not belong to him and robs another’s bed. He increased the accusation by showing that the one wronged is a brother. And he points out the punishment, setting fear against the lawlessness. “Because the Lord is an avenger in all these things, as we also told you before and solemnly testified.” For we have already taught that he is judge … the Master of all is just, and [exacts] penalties from those who transgress … and also the justice of the punishment.","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-6)."},"theodoret-interpretatio-1-thessalonicenses/3.7":{"o":"ζ΄. « Οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὺς ἐπ᾽ ἀκαθαρσίᾳ, ἀλλ᾽ ἐν ἀγιασμῷ. » Ὁ διάβολος τῶν οὐκ ὄντων θεῶν «πὰ δόγματα ἀκολασία; ἐνέπλησε, ταύτην ἰέναι τὴν ἐδὸν τοὺς ἀνθρώπου; προτρέπων\" δ᾽ δὲ ὄντως θεὸς ἐκείνη» μὲν ἐκκλίνειν ἡμᾶς κελεύει, τὴν δὲ τῆς σω-","t":"“For God did not call us to uncleanness but in sanctification.” The devil filled the doctrines of the gods who are not with licentiousness, urging people to go this way; but the God who truly is bids us turn away from it and [walk] the [way] of salvation …","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-7)."},"theodoret-interpretatio-1-thessalonicenses/3.8":{"o":"η΄. « Τοιγαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ εὺν Θεὸν, τὸν καὶ ν᾽ δύντα τὸ Πνεῦμα αὑτοῦ τὸ ἅγιον εἰς ἡμᾶς. » Εἰς αὐτὸν τοίνυν ἡ ἀδικία χωρεῖ τὸν τῶν ὅλων Θεόν. Αὐτὸς γὰρ ἡμῖν καὶ τοῦ παν- Πνεύματος τὴν χάριν δεδώρηται. Οὕτω τὴν τῆς σιυφροσύνης διδασκαλίαν περάνας, εἰς ἕτερον εἶδος παραινέσεως μεταβαίνει. μι ὕ. «Περὶ ὃξ τῆς φιλαδελφίας οὐ χρείαν ἔχετε Ὑράφειν ὑμῖν\" αὐτοὶ γὰῤ ὑμεῖς θεοδίδακτοί “ἐστε εἰς «ὸ ἀγαπᾶν ἀλλήλου:. Καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ν᾽ ἀδελφοὺς, καὶ «οὺς ἐν δ) τῇ Μακεδονί. » Φιλαξελφίαν ἐνταῦθα τὴν τῶν χρημάτων φιλοτιμίαν ἀχάλεσς, περὶ ἧς ἔφη μὴ χρήζειν αὐτοὺς παραινέπεω;\" ἐκ θείας γὰρ αὐτοῖς προσγεγενῆσθαι « Παρακαλοῦμεν δὲ ὑμᾶς, ἀδεχφοὶ, περίσσεύειν μᾶλλον, {ι1᾽.) καὶ φιλοτιρεῖσθαι ἡσυχάζειν, καὶ πράττειν τὰ ἴδια, καὶ ἐργάζεσθαι “αἷς ἰδίαις χαρτὶν ὁμῶν, καθὼς καὶ παῤηγγείλαμεν ὑμῖν, ἕνα περιπᾶ- «ἣτε εὐτχημόνω; πρὸ; τοὺς ἔξω, καὶ μηδενὸς χρείαν ἔχητε. » Θὐκ ἕνα τίκ τοῖ; προῤῥηθεῖσιν ἐπαίνοις ἡ παραίνεσις. Συνέβαινε γὰρ, τοὺς μὲν φιλοτίμως χορηγεῖν τοῖς δεομένοις τὴν χρείαν, τοὺς δὲ διὰ τὴν «ούτων τιλοτιμίαν ἀμελεῖν τῆς ἐργασίας. Εἰκότως τοίνυν κἀκείνον; ἐπένεσε, καὶ τούτοις τὰ πρόσφορα σίαν' ἐκάλεσεν. Οἱ γὰρ δυνάμενοι καὶ δέκα τῇ; ἐργὰας τρέγεσθαι διὰ τὴν τῶν ὁμοπέστων φιλαδελφίαν, εἶτα. δίγα πόνων οὐκ ἀνεχόμενοι ζῇν, ἀλλ᾽ ἐκ τῶν χειρῶν τὸν βίον ποιούμενοι, οζόν τινα φιλοτιμίαν τὴν εαταγὼν, καὶ μηδενὸς χρείων ἔχητε. ᾿Ασχημοούνη τὰρ, φησὶ, τὸ ἐν ἀργίᾳ; ζῇν, τὸ μὴ ἐξ ἐργασίας τὰν χρείαν πορίζεοθαι, ἀλλὰ προσαίτου \"βίου αἱρεῖσθαι, καὶ τὴν ἄλλων κροτμένειν φιχοφιμίαν, Ἐντεῦθεν τὴν περὶ τῆς ἀνατοάσεως διδιχσχαλίαν προσφέρει, τοὺς 13. «ε Οὐ θέλομεν 5 δὲ ὑμᾶ; ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἵνα μὴ λυπῆσθε, καθὼς δ) καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. » Οὐ παντελῶς χιωωλύει τὴν λύπην, ἀλλὰ τὴν ἀμετρίαν ἐκβάλλει, καὶ τῇ τῆς ἀναστάσεως ἐλπίδι ψυχαγωγεΐξ. Οἱ γὰρ ταύ- ΤΥ» οὐκ ἔχοντες ἔχουσι τῆς ἀμέτρου λύπης ἀπολογίαν. Διὰ τοῦτο οὐδὲ περὶ τῶν τεθνεώτων ἔφη, ἀλλὰ περὶ τῶν» κεκοιμημένων, καὶ δι αὐτοῦ τοῦ ὀνόματος τὴν παραμυθίαν πραγματευόμενος. Εἶτα ἀφ' ἧς κατεδέξαντο περὶ τοῦ Δεσπότου Χριστοῦ διδασκαλίας προσφέρει τῆς ἀναστάσεως τὴν ἀπόδειξιν.","t":"“Therefore whoever rejects this rejects not man but God, who also gives his Holy Spirit to us.” The wrong, then, reaches the God of all himself. For it is he who has given us the grace of the all-[holy] Spirit. Having thus completed the teaching about chastity, he passes to another kind of exhortation. “Now concerning brotherly love you have no need for us to write to you; for you yourselves are taught by God to love one another. And indeed you do this toward all the brothers in all Macedonia.” Here he called generosity with money “brotherly love,” and said that they had no need of exhortation about it, for it had come to them from divine [teaching]. “But we exhort you, brothers, to abound more, and to make it your ambition to live quietly, to mind your own affairs, and to work with your own hands, as we commanded you, so that you may walk properly toward those outside and have need of nothing.” This exhortation is not contrary to the praises spoken before. For it happened that some generously supplied the needs of those in want, while others, because of their generosity, neglected work. Fittingly, then, he praised the former, and offered the latter what suited them … he called. For those who were able to support themselves by work but, because of the brotherly love of their fellow believers, … then, not bearing to live without toil, but making their living from their own hands, … “and have need of nothing.” For it is improper, he says, to live in idleness, not to provide for one’s needs by work, but to choose a beggar’s life and wait upon the generosity of others.\n\nFrom here he offers the teaching about the resurrection: “But we do not want you to be ignorant, brothers, concerning those who have fallen asleep, that you may not grieve as the rest do who have no hope.” He does not altogether forbid grief, but casts out its excess, and comforts them with the hope of the resurrection. For those who do not have this hope have a defense for immoderate grief. For this reason he did not say “concerning the dead,” but “concerning those who have fallen asleep,” providing comfort through the very name. Then from the teaching they had received about Christ the Master he offers the proof of the resurrection.","f":"Theodoret, <i>Interp. 1 Thess.</i> 3.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/3-8)."},"theodoret-interpretatio-1-thessalonicenses/4.6":{"o":"ς΄. « Ἔπειτα ἡμεῖς ᾽5 οἱ ζῶντες, οἱ περιλειπόμενοι ἢ ἅμα σὺν αὑτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν\" τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτως \" πάντοτε σὺν Κυρίῳ ἐσόμεθα. ν» “δειξε τὸ μέγεθος τῆς τιμῆ:. Ὥσπερ γὰρ αὐτὸς ὁ Δεσπότης ἐπὶ νεφέλης φωτεινῆς ἀνελήφθη “ οὕτω καὶ οἱ εἰς αὐτὸν πεπιατευχότες, οἵ τε ἐκ νεκρῶν ἀνιστάμενοι, καὶ οἱ τῷ τῶν ὅλων Κριτῇ, καὶ σὺν αὐτῷ διάγοντες τὸν ἀπέραντον αἰῶνα διατελέσουσι. Τοῦτο καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἐδίδαξε \" « Δύο εὐρεθήδονται ἐν τῇ κλίνῃ, εἷς παραλαμβάνεται, καὶ εἷς ἀφίεται\" δύο ἐν τῷ μύλωνι, μία παραλαμβάνεται, ἰκαὶ μία ἀφί ἔεται\" δύο ἐν τῷ ἀγρῷ, εἷς παραλαμθάνεκαι, καὶ εἷς ἀφίεται. ν» Καὶ διὰ μὲν τῆς χιϊίνης τὴν εὐπορίαν ἡνίξατο\" διὰ ὃὲ τοῦ μύνψωγος, τὴν τε δουλείαν καὶ τὴν ϑητείαν\" διὰ δὲ τοῦ ἀγροῦ, τὸν γεωργικὸν βίον. Καὶ ἐδίδαξεν ὡς ἔχαττος βίος καὶ τοὺς σωζομένους ἔχε:, καὶ τοὺς κολαζομένους. Οὕτω καὶ βασιλέως εἷς τινα πόλιν εἰσιόντος, οἱ μὲν ἐν τέλει καὶ ἀξιώτατοι πόῤῥω που ἀπαντῶσιν οἱ δὲ ἐγκλὴσιν ὑπεύθυνοι ἔνδον προσμένουσι τὴν τοῦ χριτοῦ παρουσίαν. «Ὥστε παρακαλεῖτε ἀλλήλους ἐν λόγοις \"\" τούτοις. » Ταῦτα τοίνυν εἰδότε:, φέρετε γενναίως “»Ὁ παρόντος αἰῶνος τὰ σκχυθρωπά, α᾽, δ΄. « Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, αὐ χρείαν ἔχετε ὑμῖν γράφεσθαι\" αὐτοὶ γὰρ ἀκριβὼς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέπτης ἂν νυντὶ, οὕτως ἔρχεται. » Ὡς προδεδιδαγμένοις ταῦτα γράχει. Τὸ δὲ αἰφνίδιον τῆς Δεσποτικῇς παροὐσία; ἀπείκασε κλέπτῃ. Καὶ γὰρ οὗτος πειρᾶται λαθεῖν, ἀλλ᾽ ὁ φυλάττων τὴν οἰκίαν, τῆς τοῦ κλέπτου","t":"“Then we who are alive, who remain, shall be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” He showed the greatness of the honor. For as the Master himself was taken up on a bright cloud, so too those who have believed in him, both those rising from the dead and those … the Judge of all, and will go on spending the endless age with him. The Lord too taught this in the holy Gospels: “Two will be found in a bed; one is taken and one is left. Two at the mill; one is taken and one is left. Two in the field; one is taken and one is left.” By the bed he hinted at wealth; by the mill, at slavery and hired labor; by the field, at the farming life. And he taught that each way of life has both those who are saved and those who are punished. So too when a king enters a city, those in office and of the highest rank go out far to meet him, while those liable to charges wait inside for the judge’s arrival. “Therefore comfort one another with these words.” Knowing these things, then, bear nobly the gloomy things of the present age.\n\n“But concerning the times and the seasons, brothers, you have no need that anything be written to you; for you yourselves know accurately that the day of the Lord comes like a thief in the night.” He writes these things as to people already taught. He compared the suddenness of the Master’s coming to a thief. For the thief tries to escape notice; but the one who guards the house, of the thief’s …","f":"Theodoret, <i>Interp. 1 Thess.</i> 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/4-6)."},"theodoret-interpretatio-1-thessalonicenses/5.16":{"o":"ις΄. ε« Πάντοτε καίρετε. » Καὶ ἐν πενίᾳ, καὶ ἐν ἀῤῥωστίᾳ, καὶ αἰκιζόμενοι, καὶ στρεβλούμενοι, καὶ καθεύδοντας δὲ τοὺς τετελευ…","t":"“Rejoice always.” Both in poverty and in sickness, both when tortured and when racked; and [regard] as sleeping those who have died …","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-16)."},"theodoret-interpretatio-1-thessalonicenses/5.17":{"o":"ιζ΄. ε ᾿Αδιαλείπτως προσεύχεσθε. » Οὐδὲ τοῦτο τῶν ἀδυνάτων \" ῥάδιον γὰρ καὶ τῷ ἐσθίοντι τὸν Θεὸν ἀνυμνεῖν, καὶ τῷ βαδίζοντι τὴν θείαν συμμαχίαν αἰτεῖν.","t":"“Pray without ceasing.” Nor is this among the impossible things; for it is easy both for one who is eating to hymn God and for one who is walking to ask for divine aid.","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-17)."},"theodoret-interpretatio-1-thessalonicenses/5.18":{"o":"ιη΄. ε« Ἐν παντὶ εὐχαριστεῖτε. » Μὴ μόνον ἐν τοῖς θυμήρεσιν, ἀλλὰ κὰν τοῖς ἐναντίοις. Οἷδε γὰρ “ὃ συμφέρον ὁ μεγαλόδωρος. ε« Τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς. » Ῥάδιον ἣν αὐτῷ κατασδέοαι πᾶσαν τὴν ζάλην, ἀλλὰ διὰ τρικυμιῶν βούλεται τὴν ἡμετέραν πραγματεύσασθαι σωτηρίαν.","t":"“In everything give thanks.” Not only in pleasant things but also in their opposites. For the munificent one knows what is beneficial. “For this is the will of God in Christ Jesus for you.” It would have been easy for him to calm every storm, but he wishes to work out our salvation through the billows.","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-18)."},"theodoret-interpretatio-1-thessalonicenses/5.19":{"o":"ιθ΄. « Τὸ πνεῦμα μὴ σβέννυτε., Καὶ τί τὸ τοῦτο ποιοῦν; χ΄. « Προφητείας μὴ ἐξουθενεῖτε. » Τινές φασιν, ὡς ἐπανέστη εν ὁ διάβολος καὶ κατὰ τὸν τῶν ἀποστόλων καιρὸν τοῖς προφήταις Ψψευδοπροφήτας, καὶ ὅτι τινὲς διὰ τὰς ψευδεῖς προφητείας καὶ τοὺς τἀληθῆ προαγορεύοντας προφητεύειν ἐκώλυον. Παρεγγυᾷ ποίνυν αὐτοῖς τὴν προφητικὴν μὴ κωλύειν χάριν, ὡς τῶν τοῦτο ποιούντων μονονουχὶ σδεννύντων τὴν ἐκεῖθεν φερομέντν αὐγήν. Τοῦτο δηλοῖ καὶ τὰ ἑξῆς. χα'. « Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε. » Ῥάδιον ὑμῖν διαγνῶναι, τίνα μὲν τὰ τοῦ θείον Πνεύματος, τίνα δὲ τὰ τοῦ ἐναντίου. Τὰ τῆς ἀπάτης τοίνυν ἀποκρίναντες, τὰ τῆς ἀληθείας κατέχετε. Εἶτα γενικῶς ἀποτρέπει. χϑ'. « ᾿Απὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» Β Κατὰ ταυτὸν συμπεριέλαβε τὰ δογματικὰ καὶ τὰ κγ᾽. « Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς. » Τουτέστι, τελείως. «ε Καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα, καὶ ἡ ψυχὴ, καὶ τὸ σώμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. ν» Πνεῦμα τὸ χάρισμα κέκληκε. Τοῦτο δὲ αὐὖλαχθῆναι. Ἕπεται δὲ αὐτοῦ \"5 ἡ φυλακὴ τῇ τῆς ψυχῆς καὶ τοῦ σώματος καθαρότητι. κδ', « Πιστὸς ὁ καλῶν ὑμᾶς, ὃ: καὶ ποιήσει. » Το, πιστὸς, ἀντὶ τοῦ, ἁληθήῆς. Ὃ γὰρ ἐπὶ τὸ σῶσαι καλέσας, τῷ ἀγαθῷ ὑμῶν συμπράξει σκοπῷ. Εἶτα πάλι» τὸ μέτριον αὑτοῦ δείκνυσι φρόνημα. χε'. ε ᾿Αδελφοὶ, προσεύχεσθε περὶ ἡμῶν. » Τοῦτο δὲ τέθεικεν, οὐκ ἵνα λάδῃ μόνον τῆς εὐχῆς τὴν βοΐθειαν, ἀλλ᾽ ἵνα καὶ αὐτοὺς μετριάζειν διδάξῃ. κς΄, χξ, ε ᾿Ασπάσασθε τοὺς ἀδελφοὺς πάντας ἐν ἁγίῳ φιλήματι. ορχίξω ὑμᾶς τὸν Κύριον, ἀναγνωσϑῆναι τὴν Ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. ν Τὸν ὄρκον προστέθεικε, πᾶσι τὴν ἐκ τῆς ἀναγνώσεως ὠφέλειαν πραγματευόμενος. Εἰκὸς γὰρ ἣν τοὺς πρώτοὺς τὴν Ἐπιστολὴν δεξαμένους μὴ πᾶσι ταύτην προσενεγκεῖν. κη΄. ε Ἢ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν. ᾿Αμήν. » Ταύτης καὶ ἡμεῖς ἀπολαύσαιμὲν \" ἀπολαυσόμεθα δὲ, ἣν ἐθελήσωμεν. Πάντων γὰρ Ὁ ἡμῶν ἀπόστολος καὶ διδάσκαλος, ὁ τήνδε τὴν εὖλογίαν προσενεγκών. Ἣν τοίνυν τοὺς τεθέντας τωμεν νόμους, καὶ τοῦ νομοθέτου τὴν εὐλογίαν τρυγήσομεν - ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ, οὖν τῷ παναγίῳ Πνεύματι, δόξα πρέ-","t":"“Do not quench the Spirit.” And what is it that does this? “Do not despise prophecies.” Some say that in the time of the apostles too the devil raised up false prophets against the prophets, and that some, because of the false prophecies, hindered even those who foretold the truth from prophesying. He urges them, then, not to hinder the prophetic grace, since those who do this all but quench the light that comes from it. What follows shows this too: “Test all things; hold fast what is good.” It is easy for you to discern which things are of the divine Spirit and which of the adversary. Rejecting, then, the things of deceit, hold fast the things of truth. Then he turns them away in general terms: “Abstain from every form of evil.” He included at once both doctrinal matters and …\n\n“Now may the God of peace himself sanctify you wholly.” That is, perfectly. “And may your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.” He called the gift “spirit.” [He prays] that this be kept; and its keeping follows upon the purity of soul and body. “Faithful is he who calls you, who also will do it.” “Faithful” stands for “true.” For the one who called you to salvation will work together with your good aim. Then again he shows his moderate mind: “Brothers, pray for us.” He set this down not only to receive the help of their prayer, but also to teach them moderation.\n\n“Greet all the brothers with a holy kiss. I adjure you by the Lord that the letter be read to all the holy brothers.” He added the oath to procure for all the benefit of the reading. For it was likely that those who first received the letter would not offer it to all. “The grace of our Lord Jesus Christ be with you. Amen.” May we too enjoy it; and we shall enjoy it if we wish. For the one who offered this blessing is the apostle and teacher of us all. If, then, we keep the laws laid down, we shall also gather the lawgiver’s blessing, in Christ Jesus our Lord, with whom to the Father, with the all-holy Spirit, be glory …","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-19)."},"theodoret-interpretatio-1-thessalonicenses/5.4":{"o":"παρουσίας αἰσθάνεται \" ὁ δὲ ὀλιγωρῶν καὶ καθεύδων … φανείας τὰ σημεῖα γινώσκει. - Ὑὴ. ε« Ὅταν δὲ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐπίσταται ὄλεθρος, ὥσπερ ἡ ὡδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐχφύγωσι. ν Σφόδρα πρόσφορον τὸ παράδειγμα. Καὶ γὰρ ἡ κύουσα οἶδεν ὅτι φέρει τὸ ἔμβρυον, ἀγνοεῖ δὲ τὸν τῶν ὠδί. νων καιρόν. Οὕτω καὶ ἡμεῖς, ὅτι μὲν ἐπιφανήσεται τῶν ὅλων ὁ Κύριος, ἴσμεν \" σαφῶς δὲ αὐτὸν τὸν καιρὸν οὐδαμῶς ἐδιδάχθημεν. Οὗ δὴ χάριν προσ: μένειν ἀεὶ δεῖ τὴν ἡμέραν ἐκείνην. Οὕτω καὶ ὁ Κύριος ἐν τοῖς θείοις Εὐαγγελίοις ἔφη \" ε Ὥσπερ ἐν καἷς ἡμέραις τοῦ Νῶς ἤσθιον, ἔπινον, ἐγάμουν, ἐξεγαμίζοντο, ἕως ἦλθεν ὁ κατακλυσμὸς, καὶ ἀπὦλεσεν ἅπαντας \" οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ ποῦ ἀνθρώπου. » Διὰ πάντα \"8 δὲ τὸ αἰφνίδιον αὐτῆς δεδήλωκεν. δ', ε΄. ε Ὑμεῖς δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ. Πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἔστε, καὶ υἱοὶ ἡμέρας\" οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους. » Τῷ γὰρ παραῦολικῷ ἐπέμεινε σχήματι \" καὶ σκότος μὲν καλεῖ τὴν ἄγνοιαν, ἡμέραν δὲ τὴν γνῶσιν. Λέγει τοίνυν, ὅτι Τῆς θεογνωσίας τὴν ἀκτῖνα δεξάμενοι, φεύγετε τὰ τοῦ σκότους ἐπιτηδεύματα, ἵνα μὴ ἐξαπιναίως; ὑμῖν ἐπενεχθῇ τῆς τιμωρίας ἡ ψῆφος. Καὶ ἐπιμένων τῇ","t":"… [the one who guards the house] perceives his coming; but the one who is careless and asleep … recognizes the signs … “When they say, Peace and safety, then sudden destruction comes upon them, as labor pains upon a woman with child, and they shall not escape.” The example is very fitting. For the pregnant woman knows that she is carrying the child, but does not know the time of the pains. So too we know that the Lord of all will appear, but we have by no means been taught the time itself clearly. For this reason we must always wait for that day. So too the Lord said in the divine Gospels: “As in the days of Noah they ate, they drank, they married and were given in marriage, until the flood came and destroyed them all, so will be the coming of the Son of Man.” Through all this he made plain its suddenness.\n\n“But you, brothers, are not in darkness, that the day should overtake you like a thief. For you are all sons of light and sons of the day; we are not of the night nor of darkness.” He kept to the figure of the parable; he calls ignorance darkness, and knowledge day. He says, then: having received the ray of the knowledge of God, flee the practices of darkness, so that the verdict of punishment may not be brought upon you suddenly. And continuing in the …","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-4)."},"theodoret-interpretatio-1-thessalonicenses/5.6":{"o":"ς΄. εΑρα οὖν μὴ χκαθεύδωμεν, ὡς καὶ οἱ λοιποί.» Τρυτέστιν, οἱ τῇ δυσσεβείᾳ δουλεύοντες. « ᾿Αλλὰ Ὑρηγορῶμεν καὶ νήφωμεν. » Εἶτα ἀπὸ τῶν κατὰ τὸν βίον γινομένων πορίζει τὴν ὠφέλειαν. ζ', η΄, «Οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν. Ἡμεῖς δὲ ἡμέρα; ὄντες νήφωμεν. » Τοῦτο καὶ ἑτέρωθι \"' ἔφη « Ἡνὺξ προέκοψεν, ἢ δὲ ἡμέρα ἤγγικεν\" ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. » Ταῦτα καὶ ἐνταῦθα προσφέρει τὰ ὅπλα. « Ἐνδυσώμεθα θώρακα πίστεως καὶ ἀγάπης, καὶ περικεφαλαίαν ἐλπίδα σωτηρίας. ν» Φραξάτω ἡμᾶς, φησὶν, ἀντὶ θώρακος ἡ περὶ τὸν Θεὸν πίστις, καὶ ἢ περὶ τὸν πέλας ἀγάπη. Γενέσθω δὲ ἡμῖν κράνος ἀῤῥαγὲς ἡ τῆς ἐπηγγελμένης σωτηρίας ἐλπίς, θ᾽, ἡ. « Ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀλλ᾽ εἰς περιποίησιν σωτηρίας, διὰ «οὔ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ ἀποθανόντος ὑπὲρ ἡμῶν.» Οὐ γὰρ τούτου χάριν ἡμᾶς ἐκάλεσεν, ἵνα δῷ τιμωρίαν, ἀλλ᾽ ἵνα σωτηρίας ἀξιώσῃ, καὶ οἰκείους ἀποφήνῃ, συνεργῷ χρησάμενος τῷ Δεσπότῃ Χριστῷ, ὃς τὸν ὑπὲρ ἡμῶν κατεδέξατο θάνατον. « Ἵνα εἴτε γρηγορῶμεν, εἴτε καθεύδωμεν, ἅμα σὺν αὐτῷ ζήσωμεν. » Ἵνα καὶ οἱ τετελευτηκότες, καὶ οἱ ἔτι … γορότας γὰρ ἐκάλεσε τοὺς ἔτ! κατ᾽ ἐκεῖνον τὸν καιρὸν περιόντας \" ια΄.ε Διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε. » ᾿Αλλήλους τοιγαροὖν ψυχαγωγεῖτε, καὶ ἐκὶ ταύτης βεδαιοῦτε τῆς πίστεως. Οὕτω καὶ τοῦτον συμπεράνας τὸν λόγον, τὴν περὶ τῶν διδασκάλων αὐτοῖς προσφέρει παραἰνεσιν. ιβ᾽, ιγ΄. ε« Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς, καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὖτῶν\" εἰρηνεύετε ἐν αὐτοῖς. » Δίκαιον πάσης παρ᾽ ὑμῶν ἀξιοῦσθαι τοὺς διδασκάλους τιμῆς, καὶ τὸ προσῆκον αὐτοῖς παρ᾽ ὑμῶν προσφέρεσθαι γέρας, καὶ μὴ ᾿ἀντιλέγειν τοῖς παρ᾽ αὐτῶν λεγομένοις. Τοῦτο γὰρ λέγει, ΕἸἰρηνγδύετε ἐν αὑτοῖς. Τὸ δὲ, προϊσταμέγους ὑμῶν ἐν Κυρίῳ, ἀντὶ τοῦ, ὑπερεὐχομένους ὑμῶν, καὶ τῷ Θεῷ τὴν ὑπὲρ. ὑμῶν πρεσθδείαν προσφέροντας. Τὸ δὲ, ᾿Πγεῖσθε αὑτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ, ἀντὶ τοῦ, Πλείονος αὐτοὺς ἀξιόυτε τιμῆς μετὰ διαθέσεως προσφερομένης εἰλικρινοῦς. ιδ΄, « Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, νουθετεῖτε τοὺς ἀτάκτους. » Τοὺς ἀργίᾳ συζῶντας οὕτως ἐκάλεσεν, ὡς τὴν κειμένην μὴ φυλάττοντας τάξιν \" τούτους οὐ μισεῖσθαι, ἀλλὰ νουθετεῖσθαι προσέταξε. τοὺς ἐπὶ τοῖς τεθνεῶσιν ἀμέτρως ἀθυμοῦντας ὠνόμασεν \" ὡσαύτως δὲ καὶ τοὺς μὴ ἀνδρείως φέροντας τῶν ἐναντίων τὰς προσβολάς. ε« ᾿Αντέχεσθε τῶν ἀσθενῶν. » Τοὺς μὴ ἑδραίαν κεκτημένους πίστιν ὑπερείδετε, ε« Μακροθυμεῖτε πρὸς πάντας. » Καὶ «τοὺς οἰκείους, καὶ τοὺς ἀλλοτρίους - τοῦτο γὰρ ἐπἠγαγεν κε᾿, « Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινε ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε, καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. » Τοῦτο καὶ Ῥωμαίοις ἐπιστέλλων ἔγραψε « Μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. »","t":"“So then let us not sleep, as the rest do.” That is, those enslaved to impiety. “But let us watch and be sober.” Then he draws a lesson from what happens in daily life: “For those who sleep sleep at night, and those who get drunk are drunk at night. But let us, being of the day, be sober.” He said this elsewhere too: “The night is far advanced, the day has drawn near; let us therefore put off the works of darkness and put on the armor of light.” Here too he offers these arms: “Putting on the breastplate of faith and love, and as a helmet the hope of salvation.” Let faith toward God, he says, and love toward our neighbor fence us about in place of a breastplate; and let the hope of the promised salvation be an unbreakable helmet for us. “For God did not appoint us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us.” For he did not call us for this, to give us punishment, but to count us worthy of salvation and make us his own, using as his fellow worker Christ the Master, who accepted death for us. “That whether we wake or sleep, we may live together with him.” So that both those who have died and those still … he called those still alive at that time “waking.” “Therefore encourage one another and build one another up, just as you are doing.” Comfort one another, then, and confirm one another in this faith.\n\nHaving thus concluded this discourse too, he offers them the exhortation about their teachers. “We ask you, brothers, to acknowledge those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among them.” It is just that the teachers be counted worthy of all honor from you, that you offer them the privilege that is fitting, and that you not contradict what they say. For this is what he means by “be at peace among them.” “Over you in the Lord” means “praying for you and offering intercession to God on your behalf.” “Esteem them very highly in love” means “count them worthy of greater honor, offered with a sincere disposition.”\n\n“We exhort you, brothers, admonish the disorderly.” So he called those living in idleness, as not keeping the order laid down; he commanded that these be not hated but admonished. … he named those who were immoderately disheartened over the dead, and likewise those who did not bravely bear the attacks of opponents. “Help the weak.” Support those who have not acquired a firm faith. “Be patient toward all.” Both your own and strangers; for he added this: “See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all.” He wrote this also to the Romans: “Do not be overcome by evil, but overcome evil with good.”","f":"Theodoret, <i>Interp. 1 Thess.</i> 5.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-6)."}}