{"theodoret-interpretatio-philippenses/0":{"o":"᾿Απὸ τῆς θείας χάριτος κυβερνώμενος ὁ θεῖος Απόστολος ἀπὸ μὲν τῆς Τρωάδος εἰς Μακεδονίαν ἀφίκετο' πρώτοις δὲ Φιλιππησίοις τὸ θεῖον προσ- Υίαις τὸ κήρυγμα. Ἔχεῖ γὰρ καὶ τὸν ψευδόμαντιν ἔχ τινος κόρης ἐξήλασε δαίμονα᾽ ἐκεῖ σὺν τῷ Σίλᾳ «ὃ δεσμωτήριον οἱκήσας, καὶ πεδηθεὶς χεῖράς τε καὶ πόδας, καὶ πάννυχος διετέλεσε τὸν Θεὸν ἀνυμνῶν. Ὁ δέ γε ὑμνούμενος ἔσεισε μὲν τὸ δεσμωτήριον, ἔλυσε δὲ τὰ τῶν πεπεδημένων ἁπάντων δεσμά’ διὰ δέ τινος λαμπροτάτου φωτὸς τὴν οἰκείαν ἐδήλωσεν ἐπιφάνειαν. Ταῦτα καὶ τὸν δεσμοφύλακα προσδραμεῖν τῇ σωτηρίᾳ κατήπειξεν' ἀπήλαυσς δὲ σὺν αὑτῷ καὶ πᾶς ὁ οἶκος τοῦ τῆς θεογνωσίας φωτός. Πρὸ ' δέ γε τούτῶν ἡ πορφυρόπωλις εἴσω τῆς τούτου σαγήνης ἐγέἀπεφάνθησαν ἐρασταί. Τεκμήριον δὲ τῆς περὶ τὰ θεῖα προθυμίας αὐτῶν, τὸ μὴ μόνον παρόντα θεραπεῦται τὸν θεῖον ᾿Απόστολον, ἀλλὰ καὶ εἰς Θεσσαλονίκῃν, καὶ εἰς Κόρινθον πέμψαι χρήματα, εἰς τὴν τοῦ σώματος αὑτοῦ ἐπιμέλειαν. Ταυτὸ δὲ τοῦτο δέδράκασι καὶ ἡνίκα τὴν Ρώμην κατέλαβε. Τὸν γὰρ μαχάριιν Ἐπαφρόδιτον, ὃς τῶν ψυχῶν αὑτῶν ἐπιστεύθη ἐπιμέλειαν, εἰς τὴν μεγίστην ἐκείνην ἀπέστειλαν πόλιν, οὐ δείσαντες τὸ θηριῶδες τοῦ Νέρωνος. Διὰ τούτου ταύτην γέγραφε τὴν Ἐπιστολῆν, καὶ τὴν τῆς ἀγάπης αὐτῶν ἀποδεχόμενο; προθυμίαν, καὶ παραινῶν τὰ προσήκοντα, Μάλιστα ὃὲῇλ᾽ αὑτοῖς παρεγγυᾷ φεύγειν τὴν ἐξαπάτην τῶν ἐξ Ἰουδαίων μὲν πεπιστευκότων, συνηγορεῖν δὲ πειρωμένων τῷ νόμῳ, καὶ διαφθείρειν ἐπιχειρούντων τὸ σωτήριον κήρυγμα. α΄, 8'. « Παῦλος καὶ Τιμόθεος, δοῦλοι Ἰησοῦ Χρ:στοῦ, πᾶτι τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ, τοῖς οὖσιν ἐν Φιλίπποις, σὺν ἐπισκόποις καὶ διακόνοις χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ᾽ Θεοῦ Πατρὺς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. » Πᾶσι τὰ κατ᾽ αὑτὸν ἐπιστέλλει, τοῖς τε τῆς ἱερωσύνης ἐξιωμένοις, καὶ τοῖς ἀπὸ πούτων ποιμαινομένοις, Ἁγίους γὰρ τοὺ; τοῦ βαπτίσματος ὃ ἀξιωθέντας ὠνόμασεν᾽ ἐπισκόπους δὲ τοὺς πρισδυτέρους καλεῖ\" ἀμφότερα γὰρ εἶχον κατ᾽ ἐκεῖνον τὸν καιρὸν τὰ ὀνόματα. Καὶ τοῦτο ἡμᾶς καὶ ἡ τῶν Πράξεων ἱστορία διδάσκει. Εἰρηκὼς γὰρ ὁ μακάριος Λουκᾶς, ὡς εἰς τὴν Μίλητον τοὺ; Ἐφεσίων καὶ τὰ πρὸς αὐτοὺς εἰρημένχ. ε Προσέχετε γὰρ, φησὶν, ἑαυτοῖς, καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶ; ( Ὧθ:: τὸ Πνεῦμα τὸ ἅγιον ἐπισκόπους πο:μαίνειν τὴν Ἐκκλησίαν τοῦ Χριστοῦ. » Καὶ τοὺς αὑτοὺς χλὶ πρετδυτέρους καὶ ἐπισκόπου: ὠνόμασεν. Οὕτω καὶ ἐν τῇ πρὸς τὸν μακάριον Τίτον Ἐπιστολῆ᾽ « Διὰ τοῦτο κατέλιπόν σε ἐν Κρήτῃ, ἵνα χατατήσης κατὰ πόλιν πρεσβυτέριον, ὡς ἐγώ σοι διεταξάμην. » Καὶ εἰπὼν ὁποίους εἶναι χρὴ τοὺς χειροτονουμένους, ἐπἦγαγε' ε Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶνα!,. ὡς Θεοῦ οἰκονόμον. » Καὶ ἐνταῦθα δὲ δῆλον τοῦτο πεποίηκε, Τοῖς γὰρ ἐπιτχόποις τοὺς διακόνους συν» ἐξευξε, τῶν πρεσβυτέρων οὐ ποιησάμενος μνήμην\" ἄλλως τε οὐδὲ οἷόν τε ἣν πολλοὺς ἐπισκόπους μίαν πόλιν ποιμαίνειν, ὡς εἶναι δῆλον ὅτι τοὺς μὲν πρεσβυτέρους ἐπισκόπους ὠνόμασε\" τὸν δέ γς ριον Ἐπαφρέδιτον ἐν αὐτῇ τῇ Ἐπιστολῇ ἀπόστολον αὐτῶν κέκληκεν, « Ὑμῶν γὰρ, φησὶν, ἀπόστολον, καὶ συνεργὸν τῆς χρείας μου. » Σαφῶς τοίνυν ἐδίν στευτο ἔχων ἀποστόλου προσηγορίαν. γ-τ΄, ε Εὐχαριστῶ τῷ Θεῷ μοῦ ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, πάντοτε ἐπὶ πάσῃ \" μοὺ τῇ δεήσει ὑπὲρ πάν\" των ὑμῶν μετὰ χαρᾶς τὴν δέησιν \" ποιούμενος, ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ Εὐαγγέλιον ἀπὸ πρώτης ἡμέρα; ἄκρι τοῦ νῦν. ν» Διηνεκῶς ὑμῶν μεμνημένος θυμηδίας ἀπάσης ἐμπίπλαμαι\" ὑμνῶ δὲ καὶ τὸν τῶν ὅλων Θεὸν,\" ὅτι καὶ πριθύμως ἐδέξασθε τοῦ Εὐαγγελίου τὸ κήρυγμα, καὶ μέχρι καὶ τήμερον ἀσάτὴν πίστιν ἐκάλεσε.","t":"[Argument.] Steered by divine grace, the divine Apostle came from Troas into Macedonia, and to the Philippians first he brought the divine preaching. For there he drove the soothsaying demon out of a certain girl; there, with Silas, he lived in the prison, and with hands and feet in fetters he spent the whole night hymning God. And the one who was hymned shook the prison and loosed the bonds of all who were fettered, and through a most brilliant light he made his own appearing known. These things urged even the jailer to run to salvation, and with him his whole household also enjoyed the light of the knowledge of God. Before these, the seller of purple had come within his net … they showed themselves lovers. A proof of their zeal for divine things is that they not only cared for the divine Apostle when he was present, but also sent money to Thessalonica and to Corinth for the care of his body. They did this very same thing also when he reached Rome. For they sent the blessed Epaphroditus, who had been entrusted with the care of their souls, to that greatest of cities, not fearing the savagery of Nero. Through him he wrote this letter, both welcoming the zeal of their love and urging what is fitting. Above all he charges them to flee the deceit of those who had believed from among the Jews but were trying to plead for the law and setting about corrupting the saving preaching.\n\n“Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons: grace to you and peace from God our Father and the Lord Jesus Christ.” He writes his news to all, both to those deemed worthy of the priesthood and to those shepherded by them. For he named “saints” those deemed worthy of baptism; and he calls the presbyters “bishops,” for at that time they had both names. The history of the Acts also teaches us this. For the blessed Luke, having said that [Paul summoned] to Miletus the [presbyters] of the Ephesians, and [having given] the words spoken to them, “Take heed,” he says, “to yourselves and to all the flock, in which the Holy Spirit has made you bishops, to shepherd the church of Christ,” named the same men both presbyters and bishops. So too in the letter to the blessed Titus: “For this reason I left you in Crete, that you might appoint presbyters in every city, as I directed you.” And having said what sort of men those who are ordained must be, he added: “For the bishop must be blameless, as God’s steward.” And here too he made this plain. For he joined the deacons to the bishops, making no mention of the presbyters. Besides, it was not even possible for many bishops to shepherd one city, so that it is plain that he named the presbyters bishops. But the blessed Epaphroditus he called their apostle in this very letter: “Your apostle,” he says, “and fellow worker for my need.” Clearly, then, he had been entrusted [with them], bearing the title of apostle.\n\n“I thank my God at every remembrance of you, always in every prayer of mine for you all making my prayer with joy, for your partnership in the gospel from the first day until now.” Remembering you continually, I am filled with every delight, and I hymn the God of all, because you received the preaching of the gospel eagerly, and until today … he called the faith [“partnership”].","f":"Theodoret, <i>Interp. Phil.</i> pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/0)."},"theodoret-interpretatio-philippenses/1.14":{"o":"ιδ'. « Καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περ! σσοτέρως τολμᾶν ἀφόβως τὸν λόγον λαλεῖν.» Πολλοῖς δὲ τῶν ἀδελφῶν καὶ θάρσος ἐκ τῶν ἐμῶν δεσμῶν ἐνεγένετο. Ὁρῶντες, γάρ με σὺν ἡδονῇ τὰ δυσχερῆ φέροντα, ἀδεῶς τὸ θεῖον κηρύττουσι» Εὐαγγέλιον. τε’, ε Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, «ονἼς δὲ καὶ δι᾿ εὐδοκίαν τὸν Χριστὸν κηρύττουσιν. » Ἀλλ᾽ οὐ πάντων εἷς ὑπάρχει σκοπός. Οἱ μὲν γὰρ τοῦτο δρῶσιν ὡς θερμῶς περὶ τὴν εὐσέβειαν διακείμενοι\" οἱ δὲ δι᾽ ἣν ἔχουσι περὶ ἐμὲ δυσμένειαν, αὔξειν ταύτῃ τοὺς ἐμοὺς μηχανῶνται κινδύνους. Τοῦτο γὰρ ἐν τοῖς ἑξῆς διδάσκει. :","t":"“And most of the brothers, trusting in the Lord because of my bonds, are much more bold to speak the word without fear.” Many of the brothers also gained courage from my bonds. For seeing me bear hardships with pleasure, they preach the divine gospel without fear. “Some indeed preach Christ even from envy and strife, but some also from good will.” But not all have one aim. For some do this as being warmly disposed toward piety, while others, from the ill will they bear toward me, contrive by this means to increase my dangers. For he teaches this in what follows.","f":"Theodoret, <i>Interp. Phil.</i> 1.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-14)."},"theodoret-interpretatio-philippenses/1.16":{"o":"ις΄. «Οἱ μὲν ἐξ ἐριθείας τὸν Χριστὸν χαταγγᾷλουσιν οὐκ ἁγνῶς, οἰόμενοι θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μου. ν Ἐπειδὴ γὰρ ἑώρων τοὺς τῇ δυσσεῦείᾳ δουλεύοντας κομιδῇ δυσχεραίνοντας τοῦ Εὐαγγελίου τὸν δρόμον, καὶ τούτων τὸν θετπέσιον Παῦλον ὑπ᾽λαμβάνοντες αἴτιον\" τινὲς τὸν ἐκείνων θυμὸν παρα: θήγοντες, ἀναίδην κατὰ τὴν ἀγορὰν περιιόντες ἐκήρύττον τὸν Χριστὸν, οὐ τῆς τῶν ἀκουόντων προμῆθούμενοι σωτηρίας, ἀλλὰ κινδύνους τῷ ᾿Αποστόλῳ τι\" ἐπ΄, ε Οἱ δὲ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι. » “Ἄλλοι δὲ, φησὶν, εἰλικρι\" νῶς κηρύττουσι, τοῖς ἐμοῖς θαῤῥοῦντες δεσμοῖς, σαφῶς ἐπιστάμενοι ὡς: ὁ Δεσπότης με θεὸς κήρυκ ιη,, ε Τί γάρ; πλὴν παντὶ τρόττῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται. » Καὶ ἄχοντεζ, “φησὶν, οἱ τῆς ἀληθείας ἐχθροὶ τῇ ἀληθείᾳ συμπράϊτουσι. Τοῦτό ἴ τινες τῶν ἀνοήτων καὶ περὶ τῶν αἰἱρὲσξων ὑπειλήφασιν εἰρῆσθαι. Καίτοι συνιδεῖν αὐτοὺς τοῦτο [δο 6 δϑὲ ν θη! ρογβρίσογα, πέθειχεν ὁ θεῖος Ἀπόστολος. Οὐ γὰρ εἶπε, χαταγ΄ γελλέσθω, ἀλλὰ, καταγγέ.1.λεται\" καὶ ἐκείνων μὲν κατηγόρησεν οὐκ ὡς φαῦλα διδασκόντων, ἀλλ᾽ ὡς χαλὰ μὲν, οὐ καλῶς δέ\" οὐδὲ σκοπῷ εὐπτεθείας χρη\" σαμένων, ἀλλ᾽ ἄκρας δυσμενείας. Ὅτι δὲ τῶν αἱρετιν χῶν ἄντικρυς κατηγορεῖ, ῥάδιον τῷ βουλομέν\"» μαθεῖν. Ποτὲ μὲν γὰρ Φύγελλον καὶ Ἑρμογένηνν ποτὲ δὲ Ὑμέναιον στηλιτεύει, καὶ Φιλητὸν, καὶ αἱρετικὸν ἄνθρωπον μετὰ πρώτην καὶ δευτέραν νουθεσίαν παραιτεῖσθαι κελεύει, ᾿Αλλ᾽ ἡμεῖς ἐπὶ τὴν « Καὶ ἐν τούτῳ χαΐρω, ἀλλὰ καὶ χαρήσομαι.(ιθ', χ΄).Οἷδα γὰρ ὅτι τοῦτο ἀποβήσεταί μοι εἰς σωτηρίαν διὰ τῆς ὑμῶν δ:ήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ. Κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι. ν ᾿Εγὼ δὲ, φησὶν, εὐφραίγομαι, καὶ ὑπὸ τῶν ἐναντίων μαρτυρουμένην ὁρῶν τὴν ἀλήθεαιν. Καὶ γὰρ οἱ ἐντεῦθεν φυόμενοι κίνδυνοι, ἐμοὶ προξενοῦσι τὴν σωτηρίαν καὶ ὑμῶν δηλονότι ταῖς εὐχαῖς συνεργούντων, καὶ τοῦ θείου μοι Πνεύματος χορηγοῦντος τὴν χάριν. Ταύτῃ Ὑὰρ πεποιθὼς, οἶδα ὡς ς κρείττων ἔσομαι τῶν δυόχερῶν. Τοῦτο γὰρ λέγει, δὺκ; αἰσχυνθήσομαι. Πνεῦμα δὲ Ἰησοῦ τὴν χάριν τοῦ Πνεύματος προστηγόρευσεν, ἐπειδὴ αὐτὸς ταύτην αὐτοῖς ἐχορήγησε. Κατὰ Ὑὰρ τὸν θεσπέσιον Ἰωάννην, « «.Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. » --- ε ᾿Αλλ᾽ ἐν πάσῃ παῤῥησίᾳ, ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς, εἴτε διὰ θανάτου. » Τὸ μεγαιϊυγθήσετωι εἴρηκεν, ἀντὶ τοῦ δειχθήσεται ὅς ἔστι, δῆλον αὐτοῦ τὸ τῆς δυνάμεως γενήσεται μέγεθος, Λέγει δὲ, ὅτι Κἂν διαφύγω τοῦ θανάτου τὸν κίνδυνον, καὶ ὑπομείνω τὸν θάνατον, ὁμοίως τὸ δυνατὸν δειχθήσεται τοῦ Δεσπότου Χριστοῦ \" ἐὰν μὲν γὰρ κρείττων γένωμαι τῶν κινδύνων, θαυμάσουσιν ἅπαντες τὸν ἐκ τοιούτων με καὶ τηλικούτων ἀρκύων ἁρπάσαντα. Εἰ δὲ καὶ ἀναιρεθείην, ἐχπλαγήσονται τοῦ κηρύγματος τὴν ἰσχὺν, ὅτι καὶ αὶ θανάτου καταφρονεῖν παρασχευάξει τοὺς κήρυκας. κα΄. ε« Ἐμοὶ γὰρ ὃ τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. » 'Ὁνητιφόρα μοι ἀμφότερα, καὶ ἡ ζωῇ, καὶ ὀθάνατος, Καὶ τὴν ζωὴν γὰρ τοῖς τοῦ Χριστοῦ νόμοις διαχοσμῶ, καὶ τὸν θάνατον δι᾽ αὐτὸν αἱροῦμαι μεθ᾽ ἡδονῆς. χϑ-κδ, « Εἰ δὲ τὸ ζῇν ἐν σαρκὶ τοῦτό μο: καρπὸς ἔργου, καὶ τί αἱρήσομσι οὐ γνωρίζω \". Συνέχομαι γὰρ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι πολλῷ μᾶλλον κρεῖσσον\" τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ ἀναγκαιότερον δι᾽ ὑμᾶς.» Καὶ τῆς ζωῆς ἐπιθυμίαν ἔχω διὰ τὸ συμφέρειν ὑμῖν\" καὶ τοῦ θανάτου, διὰ τὸ συνεῖναι τῷ Χριστῷ. Δύσχριτοῦ οὖν ἔχω τὴν αἴρεσιν, ἐπειδὴ καὶ τὸ ζωῆς οἶδα χέοδος, καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς τὴν ἄῤῥητον ἡδονήν. θαυμάσαι δὲ ἄξιον τὸν θεῖον ᾿Απόττολον, ὅτι. τὴν μετὰ πόνων καὶ χινδύνωων προῃρεῖτο ζωὴν τῆς τῶν ἀνθρώπων ἕνεκα σωτηρίας. » κε', κζ΄. « Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προχυπὴν, καὶ χαρὰν τῆς πίστεως. Ἵνα τὸ καύχημα ὑμῶν περισστύῃ ἐν Χριστῷ Ἰησοῦ ἐν \"Ὁ ἐμοὶ διὰ τῆς ἐμῇς παρουσίας πάλιν πρὸς ὑμᾶς. » Οἷδχ ὡς τὸν προκείμενον διαφεύξομα! κίνδυνον, ὥστε ὑμᾶς καὶ ὠφελείας πάλιν ἐμπλησθῆναι καὶ θυμηδίας\" ἅτε δὴ τοῦ … διέφυγε γὰρ τὸ πρῶτον τοῦ Νέρωνος τὸν θυμὸν, καὶ τοῦτο ἐν τοῖς πρὸς τὸν μακάριον Τιμόθεον δεδήλωκε γράμμασι. Λέγει δὲ οὕτως \" ε« Ἐν τῇ. πρώτῃ μον ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ τάντες: με ἐγκατέλιπον\" μὴ αὐτοῖς λογισθείη. Ὁ δὲ Κύριός μου παρέστηκε, καὶ ἐνεδυνάμωσέ με, καὶ ἐῤῥύσθην ἐκ στόματος λέοντος. Καὶ ἡ τῶν Πράξεων δὲ ἡμᾶς ἐδίδαξεν ἱστορία, ὡς δύο ἔτη τὸ πρῶτον ἐν τῇ Ῥώμῃ διήγαγε καθ' ἑαυτὸν οἰκῶν ἐν ἰδίῳ μισθώματι. Ἐκεῖθεν δὲ εἰς τὰς Σπανίας ἀπελθὼν, καὶ τὸ θεῖον κἀκείνοις προσενεγκὼν Εὐαγγέλιον, ἐπανῆλθε, καὶ τότε τὴν κεφαλὴν ἀπετμήθη. Οὕτω τὰ καθ᾽ ἑαυτὸν διηγησάμενος, εἰς παραίνεσιν μεταφέρει τὸν λόγον. « Μόνον ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα, εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν δνὶ πνεύματι μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου, καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἧτις αὐτοῖς μέν ἐστιν \"' ἔνδειξις ἀξλείας, ὑμῖν δὲ σωτηρίας. ν» Παρακαλῶ τοίνυν ὑμᾶς ἁρμόδιον τῷ Εὐαγγελίῳ βίον ἀσπάσασθαι, ἵνα κἂν ἀφίκωμαι πρὸς ὑμᾶς, κἂν ἑτέρωθί που διάγω, ταὶς ὑμετέραις εὐφημίαις εὐφραίνωμαι. Ποιεῖ δέ μοιταύτὴν τὴν εὐφροσύνην ἢ ὑμετέρα συμφωνία, καὶ τοῖς θείοις ὁμόνοια, καὶ ὁ κοινὸς ὑμῶν ὑπὲρ ἀληθείας ἀγὼν, καὶ τὸ μηδόλως ὑπὸ τῶν ἐναντίων ταράττεσθαι. Τοῦτο γὰρ ἐκείνοις μὲν ὄλεθρον, ὑμῖν δὲ προξενεῖ σωτηρίαν, Εἰδέναι μέντοι χρὴ, ὡς οὐκ ἁπλῶς ταῦτα γέγραφεν, ἀλλὰ μαθὼν ὡς τῆς ἀρετῆς τὸ μέγεθος ὄγκον τισὶ φρονήματος ἐνειργάσατο. Οὗ δὴ χάριν τὴν περὶ ὁμονοίας αὑτοῖς καὶ συμφωνίας προῦ\" ἤγαγε συμβουλήν. Πρὸς δὲ τοῦτο κἀκεῖνο χρὴ συνἰδεῖν, ὡς οὐκ ἀοῤίστως αὑτοῖς τὴν οἰκείαν ὑπέσχεϊο παρουσίαν, ἀλλὰ διορισμόν τινα τῇ ἐπαγγελίᾳ συ»ἔζευξεν, Οὕτω γὰρ ἔφη Ἵνα, εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν. « Καὶ τοῦτο ἀπὸ Θεοῦ. (κθ’, λ.) Ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ 5, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ, καὶ νῦν ἀκούετε ἐν ἐμοί. » Δῶρα θεοῦ κέκληκε καὶ τὸ πιστεῦσαι, καὶ τὸ λαμπρῶς ἀγωνίσασθαι, οὐ τὸ αὐθαίρετον τῆς γνώμην ἐκβάλλων, ἀλλὰ διδάσκων ὡς αὐτῇ, καθ᾽ ἐαντὴν ἡ χνώμη, γεγυμνωμένη τῆς χάριτος, οὐδὲν δύνατα! κατορθῶσαι τῶν ἀγαθῶν. ᾿Αμφοτέρων γὰρ χρεία, καὶ τῆς ἡμετέρας προθυμίας, καὶ τῆς θείας ἐπικουρίας. Οὔτε γὰρ τοῖς τὴν προθυμίαν οὐκ ἔχουσιν ἐπαρκεῖ τοῦ Πνεύματος ἡ χάρις, οὔτ᾽ αὖ πάλιν ἡ προθυμία ταύτης ἐστερημένη τῆς ἀρετῆς δύναται συναθροῖται τὸν πλοῦτον. α΄. «Εἴ τι; οὖν παράκλησις ἐν Χριστῷ, εἴ τις παραμυθία ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τινα σπλάγχνα \"5 καὶ οἰκτιρμοὶ, πληρώσατέ μὺν τὴν χαράν. » Πατρικῆς φιλοστογγίας τὰ ῥήματα. Εἴ τινα γὰρ ἐμοὶ παράκλησιν, φησὶ, προσενεγκεῖν βούλεσθε, εἴ τινα ἀγάπης παραμυθίαν καὶ ψυχαγωγίαν, διὰ, τούτου παράσχετε. Λέγει δὲ καὶ ἅπερ αἰτεῖ. ς “ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμᾧνχοι, τὸ ἕν φρονοῦντες. (γ΄, δ΄.) Μηδὲν κατ᾽ ἐρίθειαν, ἢ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. Μὴ τὰ ἑαυτῶν ἕχαστος σκοπεῖτε, ἀλλὰ καὶ τὰ ἑτέρων ἕχαστος. » Δὰ πάντων αὐτοὺς τὸ μέτριον ἐξεπαίδευσε φρόνημα, Ὃ γὰρ τοῦτο κεκτημένος ταῖς τῆς κενῆς δόξης οὐκ ἀλίσκεται πάγαις, οὐκ ἐγεῖται ἑαυτὸν ὑπερέχειν τέρου, τὸ τῆς ἔριδος οὐ προσίεται πάθος, Ἐπειδὴ τοίνυν, ὡς ἔφην, ὑπὸ τῶν τῆς ἀρετῆς κατορθωμάτων τινὲς ἐπήρθησαν εἰς φρονήματος ὄγκον, πρόσφορον αὐτοῖς θεραπείαν προσφέρει \" εἶτα ὑποδείκνυσι καὶ τὸ μέγιστον τῇ; ταπεινοφροσύνης παράδειγμα. ε΄, «Τοῦτο γὰρ ᾿ φρονείσθω ἐ\" ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ. » Ἀδιμήσασθε τὸν τῶν ἀπάντων Δεσπότην. ς΄, ξι ε Ὃς ἐν μορφῇ Θεοῦ \"\" ὑπάρχων οὐκ ἀρπαρὼν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. ᾿Αλλ᾽ ἑαυτὸν ἱχένωφε ᾽ὁ μορφὴν δούλου λαθών. ν Θεὸς γὰρ ὧν, καὶ φύσει Θεὸς, καὶ τὴν πρὸ; τὸν Πατέρα ἰσότητα ἔχων, οὐ μέγα τοῦτο ὑπέλασε. Τοῦτο γὰρ ἴδιον τῶν ταρ᾽ ἀξίαν τιμῆς τινος τετυχηκότων. ᾿Αλλὰ τὴν ἀξίαν κατακρύψας, τὴν ἄκραν ταπεινοφροτύνην εἴλετο, καὶ τὴν ἀνθρωπείαν ὑπέδυ μορφήν. « Ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ὄνῦρωπο;. ν Περὶ τοῦ Θεοῦ Λόγου ταῦτά φησιν, ὅτι ϑοὺς ὧν οὖκ ἑωρᾶτο Θεὸς, τὴν ἀνθρωπείαν περικείμενος φύτιν. Αὐτῷ γὰρ τοίνυν ἁρμόττει τὸ, ὡς ἄνθρωπος. Ἢ γὰρ ἀναληφθεῖσα φύσις ἀληθῶς τοῦτο ἣν. Αὐτὸς δὲ τοῦτο μὲν οὐκ ἦν\" τοῦτο δὲ περιἐκειτο, τίφι Ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος \"7 μέχρι θανάτου, θανάτου δὲ σταυροῦ. » Οὐ γὰρ ὡς ζδλος δεσποτικὸν πεπλήρωκε πρόσταγμα, ἀλλ᾽ ἑχὼν τὴν ὑπὲρ ἡμῶν ἀνεδέξατο σωτηρίαν, καὶ ὑπήκουσεν ὡς υἱὸς, οὐκ ὡς δοῦλος. ᾿","t":"“Some proclaim Christ out of rivalry, not sincerely, thinking to add affliction to my bonds.” For since they saw that those enslaved to impiety were greatly vexed at the course of the gospel, and supposed the inspired Paul to be its cause, some, sharpening their anger, went about the marketplace shamelessly preaching Christ, not caring for the salvation of their hearers but [seeking to bring] dangers on the Apostle … “But others out of love, knowing that I am set for the defense of the gospel.” Others, he says, preach sincerely, taking courage from my bonds, knowing clearly that the Master, God, [appointed] me herald …\n\n“What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed.” Even unwillingly, he says, the enemies of the truth work together with the truth. Some of the foolish have supposed that this was said about the heresies too. Yet they [might have] seen this … the divine Apostle has set down. For he did not say “let him be proclaimed,” but “he is proclaimed”; and he accused those men not as teaching bad things, but as teaching good things not well, and as acting not with an aim of piety but of extreme ill will. That he accuses the heretics outright is easy for anyone who wishes to learn. For at one time he publicly denounces Phygelus and Hermogenes, at another Hymenaeus and Philetus, and … a factious man after a first and second admonition he bids them reject. But we [return] to the [sequence].\n\n“And in this I rejoice, yes, and I will rejoice. For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope that in nothing I shall be put to shame.” I am glad, he says, seeing the truth borne witness to even by its opponents. For the dangers that spring from this procure salvation for me, since you, plainly, work together with me by your prayers and the divine Spirit supplies me grace. Trusting in this, I know that I shall prove stronger than the hardships; for this is what he means by “I shall not be put to shame.” He called the grace of the Spirit “the Spirit of Jesus,” since he himself supplied it to them. For according to the inspired John, “From his fullness we have all received.” “But with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.” He said “will be magnified” instead of “will be shown as he is”: the greatness of his power will become plain. He says: whether I escape the danger of death or undergo death, the power of Christ the Master will be shown alike. For if I prove stronger than the dangers, all will marvel at the one who snatched me out of such great nets; and if I am even put to death, they will be astounded at the strength of the preaching, because it makes its heralds ready to despise even death.\n\n“For to me to live is Christ, and to die is gain.” Both are profitable to me, both life and death. For I order my life by the laws of Christ, and I choose death for his sake with pleasure. “But if to live in the flesh, this is for me fruit of labor; and what I shall choose I do not know. For I am hard pressed between the two, having the desire to depart and be with Christ, which is far better; but to remain in the flesh is more necessary for your sake.” I have a desire for life, because it benefits you, and for death, because of being with Christ. So I find the choice hard to make, since I know both the gain of life and the unspeakable pleasure of release from here. The divine Apostle is worth marveling at, because he preferred a life with toils and dangers for the sake of people’s salvation.\n\n“And being confident of this, I know that I shall remain and continue with you all for your progress and joy in the faith, so that your boasting may abound in Christ Jesus in me through my coming to you again.” I know that I shall escape the danger at hand, so that you will be filled again with both benefit and delight, since … For he escaped Nero’s first fury, and he made this plain in his letter to the blessed Timothy. He speaks thus: “At my first defense no one stood by me, but all forsook me; may it not be counted against them. But my Lord stood by me and strengthened me, and I was rescued from the lion’s mouth.” And the history of the Acts has taught us that he first spent two years in Rome, living by himself in his own hired lodging. From there he went to Spain, and having brought the divine gospel to them too, he returned, and then he was beheaded. Having thus related his own affairs, he turns his discourse to exhortation.\n\n“Only conduct yourselves worthily of the gospel of Christ, so that, whether I come and see you or am absent, I may hear of your affairs, that you stand firm in one spirit, with one soul striving together for the faith of the gospel, and not frightened in anything by your opponents, which is to them a proof of destruction, but to you of salvation.” I exhort you, then, to embrace a life fitting the gospel, so that whether I come to you or spend my time somewhere else, I may be gladdened by good reports of you. And what gives me this gladness is your harmony, your agreement in divine things, your common contest for the truth, and your not being troubled at all by your opponents. For this brings destruction to them, but salvation to you. One should know, however, that he did not write this idly, but because he had learned that the greatness of their virtue had produced in some a swelling of pride. For this reason he brought forward his counsel about concord and agreement. Besides this one must also observe that he did not promise them his presence without qualification, but joined a certain condition to the promise. For he said thus: “So that, whether I come and see you or am absent, I may hear of your affairs.”\n\n“And this from God. For to you it has been granted on behalf of Christ not only to believe in him but also to suffer for him, having the same contest which you saw in me and now hear to be in me.” He called both believing and contending brilliantly gifts of God, not taking away free choice, but teaching that the will by itself, stripped of grace, can accomplish none of the good things. For both are needed, our own zeal and the divine help. For neither does the grace of the Spirit suffice for those who lack zeal, nor again can zeal deprived of grace gather the wealth of virtue.\n\n“If then there is any encouragement in Christ, if any consolation of love, if any fellowship of spirit, if any affections and compassions, fulfill my joy.” These are the words of fatherly tenderness. If you wish, he says, to offer me some encouragement, some consolation and comfort of love, offer it through this. And he says what he is asking for: “That you think the same thing, having the same love, being of one soul, thinking one thing; doing nothing from rivalry or vainglory, but in humility counting one another better than yourselves; not each looking to his own things, but each also to the things of others.” Through all this he trained them in a moderate mind. For the one who has acquired it is not caught in the snares of vainglory, does not think himself superior to another, does not admit the passion of strife. Since then, as I said, some had been lifted up into a swelling of pride by the achievements of virtue, he offers them a fitting remedy; then he points out also the greatest example of humility. “For let this be thought among you which was also in Christ Jesus.” Imitate the Master of all.\n\n“Who, being in the form of God, did not count it a thing to be grasped to be equal with God, but emptied himself, taking the form of a servant.” For being God, and God by nature, and having equality with the Father, he did not count this a great thing. For that is characteristic of those who have obtained some honor beyond their worth. But concealing his dignity, he chose the utmost humility and put on the human form. “Being made in the likeness of men, and found in fashion as a man.” He says this about God the Word: that being God he was not seen as God, since he was clothed with the human nature. To him, then, the phrase “as a man” fits. For the nature that was assumed truly was this; but he himself was not this, though he was clothed in it. “He humbled himself, becoming obedient unto death, even the death of the cross.” For he did not fulfill a master’s command as a slave, but willingly he undertook our salvation, and he obeyed as a son, not as a slave.","f":"Theodoret, <i>Interp. Phil.</i> 1.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-16)."},"theodoret-interpretatio-philippenses/1.26":{"o":"σΚ. « Διὸ καὶ \"5 ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρἴξατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. ν καὶ τοῖς ἄγαν ἀνοήτοις, ὡ; ἡ θεία φύσις ἀνενδεὴς, δὶ ἐνανθρωπήσας, οὐ ταπεινὸς ὧν ὑψώθη, ἀλλὰ καὶ ὕψιστος ὧν ἑαυτὸ) ἐταπείνωσεν, Οὐ τοίνυν ἔλαθεν ἃ μὴ πρότερον εἶχεν, ἀλλ᾽ ἔλαβεν ὡς ἄνθρωπος, ἅπερ ","t":"“Therefore God also highly exalted him and graciously gave him the name that is above every name.” … [it is plain] even to the very foolish that the divine nature lacks nothing, and that having become man, he was not exalted as one who was lowly; rather, being most high, he humbled himself. He did not, then, receive what he did not have before; but he received as man what …","f":"Theodoret, <i>Interp. Phil.</i> 1.26 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-26)."},"theodoret-interpretatio-philippenses/1.6":{"o":"ς΄. « Πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελέσει ἄκρις ἡμέρα: Ἰησοῦ Χριστοῦ. » Πιστεύω δὲ, ὡς ὁ ταύτην ὑμῖν δωρηδά-᾿ μενος τὴν ἀγαθὴν προθυμίαν, ἄσυλον διατηρήσει αὖτὴν, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας.","t":"“Being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.” I believe that the one who gave you this good zeal will keep it safe until the appearing of our Savior.","f":"Theodoret, <i>Interp. Phil.</i> 1.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-6)."},"theodoret-interpretatio-philippenses/1.7":{"o":"ζ΄. ε Καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἕν τε τοῖς δεσμοῖς μου, καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ Εὐαγγελίου, συγκοινωνούς μου τῆς χάριτος πάντὰς ὑμᾶς ὄντας. » Τοῦτο δὲ ὑμῖν ὀφείλω τὸ χρέος, ἐπειδήπερ ὑμῶν καὶ φυτουργὸς ἐγενόμην. Τούτου χάριν καὶ ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην, καὶ καθειργμένος, καὶ δεδεμένος, καὶ τὴν ὑπὲρ τοῦ κηρύγματος ἀπολογίαν ποιούμενος. Βεβαίωσιν δὲ τοῦ Εὐαγγελίου τὰ παθήματα προσηγόρευσεν. Οἱ γὰρ ἑξαπατᾷν ἐπιχειροῦντες, πρὸς τοὺς καιροὺς μεταβάλλονται, καὶ μέχρι θανάτου τῷ ψεύδει συνηγορεῖν οὐκ ἀνέχονται. Ὁ δέ γε μυρίους ὑπὲρ τοῦ κηρύγματὸς ὑπομένων κινδύνους, καὶ τοῖς αὐτοῖς ἐπιμένων, δῆλός ἐστιν ἀληθῆ πρεσβεύων, καὶ τὴν διδασκαλίαν ϑεθαιοῖ τοῖς παθήμασιν. Ἐπήνεσε δὲ αὐτοὺς κομιδῇ, χοινωγοὺς καλέσας χάριτος. Χάριν δὲ κέκληκε τὰ παθήματα. Τοῦτο γὰρ καὶ ἐν τοῖς ἑξῆς διδάσκει \"ε Ὅτι ὑμῖν ἐχαρίσθη οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. σ","t":"“Just as it is right for me to think this about you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the gospel, you all being partakers with me of grace.” This is the debt I owe you, since I was also the one who planted you. For this reason I carry about an unquenchable memory of you, both when shut up and bound and when making my defense for the preaching. By “confirmation of the gospel” he meant the sufferings. For those who try to deceive change with the times and do not bear to plead for the lie unto death; but the one who undergoes countless dangers for the preaching and persists in them is plainly an advocate of the truth, and confirms his teaching by his sufferings. He praised them highly by calling them partakers of grace. And he called the sufferings “grace”; for he teaches this also in what follows: “For to you it has been granted not only to believe in him but also to suffer for him.”","f":"Theodoret, <i>Interp. Phil.</i> 1.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-7)."},"theodoret-interpretatio-philippenses/1.8":{"o":"η΄. « Μάρτυς γάρ μοὺ ἐστὶν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὁμᾶς ἐν σπλάγχνοις Ἴησοῦ Χριστοῦ. » Οὐκ ἀνθρώπινον τὸ φίλτρον, ἀλλὰ πνευματικόν. Σπλάγχνα γὰρ Ἰησοῦ Χριστοῦ τὴν πνευματικὴν φιλοστοργίαν θ᾽, (. ε Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέφοντα. » Εὔχομαι δὲ καὶ τὴν ἀγάπην ὑμῶν ἐπίδοσιν λαμβάνειν ἀεὶ, καὶ γνώσεως ὑμᾶς ἐμφορεῖσθαι, καὶ διακρίσεως, ὥστε εἰδέναι τίνα μὲν χαλὰ, τίνα δὲ κρείττονα, τίνα δὲ παντάπασι τὰ διαφορὰν πρὸς ἄλληλα ἔχοντα. Καὶ ἐνταῦθα δὲ τοὺς ἀπατεῶνας ἐκείνους ἡνίξατο, καὶ διὰ τῆς εὐχῆς τὸ πρακτέον αὑτοὺς διδάσκει, ὥστε γινώσκειν τίς μὲν ἀληθὴς διδασκαλία, τίς δὲ τῆς ἀληθείας ἐστερημένη. « Ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, (ι,᾽.) πεπληρωμένοι καρπῶν δικαιοσύνης τῶν δικ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον θεοῦ.» Τούτων γὰρ ἀπολαύοντες τῶν χαριτμάτων, μξν τὴν πίστιν φυλάξετε, τὸν τῆς δικαιοσύνης καρπὸν προσφέρουτες τῷ θεῷ, καὶ παρασκευάζοντες αὖπὸὺν παρὰ πάντων ὑμνεῖσθαι. Τοῦτο γὰρ εἶπεν, εἰς δόξαν καὶ ἔπαινον Θεοῦ. Διηγεῖται δὲ εἰς αὐτῶν καὶ τὰ ἐν τῇ Ῥώμῃ γεγενημένα. ιβ΄, ιγήὴ. « Γινώσκειν δὲ ὑμᾶς βούλομαι, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν Εὐαγγελίου ἐλήλυθεν, ὦπτε τοὺς δεσμούς μο0 φανεροὺς ἐν Χριστῷ \" γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, Καὶ τοῖς λοιποῖς πᾶσιν. » Ἐπειδὴ λίαν μεριμνῶντες τὸν μαχάδιδάσχων ὡς τὰ περιτιθέντα αὐτῷ δεσμὰ πολλοῖς ἐγένετο πρόξενα σωτηρίας. Προκοπὴν γὰρ τοῦ Εὐαγγελίου τὸ πλῆθος τῶν πιστευόντων ἐκάλεσε, Δήλη δὲ, φησὶ, καὶ ἡ τούτων αἰτία γεγένηται πᾶσι τοῖς εἰς τὰ βααίλεια\" τὰ βασίλεια γὰρ πραιτώριον προσηγόρευσεν. Εἰκὸς δὲ ὅτι καὶ οὕτως κατ᾽ ἐκεῖνον ὠνομάζετο τὸν καϊρόν. ᾿Αρχὴν γὰρ εἶχεν ἡ Ῥωμαϊκῃ δυναστεία.","t":"“For God is my witness, how I long for you all in the affections of Jesus Christ.” The love is not human but spiritual. For by “the affections of Jesus Christ” [he meant] spiritual tenderness.\n\n“And this I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve the things that differ.” I pray that your love may always grow, and that you may be filled with knowledge and discernment, so as to know which things are good, which are better, and which are wholly different from one another. Here too he hinted at those deceivers, and through his prayer he teaches them what they must do, so that they may know which teaching is true and which is deprived of the truth. “That you may be sincere and without offense for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.” For enjoying these gifts you will guard the faith, offering God the fruit of righteousness and causing him to be hymned by all. For this is what he meant by “to the glory and praise of God.” He also relates to them what had happened in Rome.\n\n“I want you to know that the things concerning me have turned out rather for the advance of the gospel, so that my bonds have become manifest in Christ in the whole praetorium, and to all the rest.” Since they were very anxious about the blessed [Paul] … teaching that the bonds put on him became the occasion of salvation for many. For he called the multitude of those who believe the “advance of the gospel.” And the cause of these [bonds], he says, has become plain to all in the palace; for he called the palace “praetorium.” It is likely that it was in fact so named at that time, for Roman power held sway.","f":"Theodoret, <i>Interp. Phil.</i> 1.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-8)."},"theodoret-interpretatio-philippenses/2.10":{"o":"ἰ. ε Ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ Β ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων\". ν Ἐπουραγίους γαλεῖ τὰς ἀοράτους δυνάμεις, ἐπι» γείους δὲ τοὺς ἔτι ζῶντας ἀνθρώπους, καὶ κατα»","t":"“That at the name of Jesus every knee should bow, of things in heaven, and on earth, and under the earth.” He calls “heavenly” the invisible powers, “earthly” those people still living, and “under the earth” …","f":"Theodoret, <i>Interp. Phil.</i> 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-10)."},"theodoret-interpretatio-philippenses/2.11":{"o":"ια΄. « Καὶ πᾶτα γλῶσσα ἐξομολογήσηται \"\", ὅτι Κύριο; Ἰηποῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός\". » Πᾶσα γιῶσσα, ἀντὶ τοῦ, πάντα τὰ ἔθνη. Εἰ δὲ τὸ ὁιμολυγεῖν Χριστὸν τὸν Κύριον τὸν Πατέρα δοξάζει, εὔδηλον ὡς οἱ χτέσμα τοῦτον καὶ δούλον ἀποχαλοῦνπες ἀδοξίαν τῷ γεγεννηκότι προστρίθουσι. Πᾶσαν μέντοι αἵρεσιν διὰ τῶν ὀλίγων τούτων κατηγωνίσατο ῥημάτων ὁ θεῖος ᾿Απόστολος, καὶ τοὺς τὴν θεότητα τοῦ Μονογενοῦς βλασφημοῦντας, καὶ τοὺς ἀρνουμένους τὴν ἀνθρωπότητα, καὶ πρὸς τούτοις, τοὺς τὰς ς ὑποστάσεις συγχέοντας \" “καὶ Σαβέλλιον μὲν, καὶ Φωτεινὸν, καὶ Μάρκελλον, καὶ τὸν Σαμοσατέα λον δυσσεβοῦντας ἐλέγχει, τῶν προσώπων ὑπηδειχνὺς τὴν δυάδα. Ἔφη γὰρ, Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, γαὶ ἐπέγαγεν, Οὐκ ἁρπαγμὸὲν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Οὐδεὶς δὲ ἴσος ἑαυτῷ λέγεται, Καὶ \"Λρεῖον δὲ καὶ Πυὐνόμιον διὰ τούτων αὐτῶν τῶν ῥητῶν ἔδειξε βλασφημοῦντας. Οὐ γὰρ εἶπεν, Ἐν μορφῇ θεοῦ {ενόμενος, ἀλλ, Ἐν μορρῇ Θεοῦ ὑπάρχων\" καὶ ἐπήγαγεν\" Οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι Θεῷ. Τῶν γὰρ τὰ ἀλλότρια ἁρῤπαξόντων ἰδιὴν τὸ μέγα φρονεῖν ἐφ᾽ οἷς ἔχουσιν. Ὁ δὲ Θεὸς Λόγος φύσει Θεός - ἐν μορτῇ γὰρ Θεοῦ ὑπῆρχε, καὶ οὐκ ἀρπχγρὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ “ φύσει γὰο εἶχε τὴν ἰσότητα ταύτην. Εἰ ὃὲ τὴν μορφὴν τοῦ Θεοῦ οὐ λέγουσιν οὐσίαν εἶναι Θεοῦ, ἐρωτάσθωσαν τί νοοῦσι τὴν τοῦ δούλον μορφήν: Οὐ γὰρ δήπου Μαρχίωνι, ται τῆς σαρκὸς τὴν ἀνάληψιν. Εἷ τοίνυν ἡ μορφὴ τοῦ δούλου οὐσία δούλου, οὐσία ἄρα τοῦ Θεοῦ καὶ ἡ μορφὴ τοῦ Θεοῦ. Οὕτω; ἐρωτήσωμεν καὶ τοὺς τὴν φαντασίαν εἰσάγοντας \" Ἢ μορφὴ τοῦ θεοῦ οὐ: σία τοῦ Θεοῦ; Πάντως ὅτι συνομολογήσουσιν᾽ οὐ γὰρ ἀρνοῦνται τὸ εἶναι Θεὸν τὸν Δεσπότην Χριστόν. δι λογισώμεθα τοίνυν. Εἰ. τοίνυν ἡ μορφὴ τοῦ. θεοῦ οὐσία Θεοῦ, οὐσία ἄρα δούλου ἡ τοῦ δούλου μορφή ᾿ καὶ εὑρεθήσονται οἱ τἀναγτία φρονοῦντες, δι' ὧν ὁμολογήσουσι βεβαιοῦντες ἅπερ ὁμολογεῖν οὐκ ἐθέλουσι. Πρὸς δὲ τούτοις κἀκεῖνο συνείδομεν, ὅτι τα- Ξεινοφροσύνην διδάσκων ὁ θεῖος ᾿Απόστολος τέθεικε ποῦ Χριστοῦ τὸ παράδειγμα ᾿ Τῇ ταπειγορροσύνῃ γὰρ, φησὶν, ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. ΕἸ δὲ οὐκ ἴσος ἦν, ἀλλ᾽ ἐλάττων τοῦ Πατρὸς ὁ Υἱὸς, οὐ ταπεινοφρονῶν ὑπήκουσεν, ἀλλὰ τάξιν ἐπλήρωσεν. ᾿Αλλὰ περὶ τούτων καὶ ἐν ἑτέροις πλείστοὺς διεξήλθομεν λόγους. Ἐπὶ τὰ συνεχῇ τοίνυν τῆς","t":"“And every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” “Every tongue” stands for “all the nations.” And if confessing Christ as Lord glorifies the Father, it is plain that those who call him a creature and a slave heap dishonor on the one who begot him. Indeed, through these few words the divine Apostle defeated every heresy: those who blaspheme the divinity of the Only-begotten, those who deny his humanity, and besides these, those who confuse the hypostases. He convicts Sabellius, Photinus, Marcellus, and the Samosatene of impiety by pointing to the two persons. For he said, “Who, being in the form of God,” and added, “did not count it a thing to be grasped to be equal with God.” But no one is said to be equal to himself. And by these very words he showed that Arius and Eunomius blaspheme. For he did not say, “having come to be in the form of God,” but “being in the form of God”; and he added, “did not count it a thing to be grasped to be equal with God.” For it is characteristic of those who seize what belongs to others to be proud of what they have. But God the Word is God by nature; for he was in the form of God, and did not count it a thing to be grasped to be equal with God; for he had this equality by nature. And if they say that the form of God is not the being of God, let them be asked what they understand by the form of the servant. For surely they do not, with Marcion, [deny] … the assumption of the flesh. If, then, the form of the servant is the being of a servant, then the form of God is also the being of God. Let us question in the same way those who bring in the phantom [body]: Is the form of God the being of God? They will certainly agree, for they do not deny that Christ the Master is God. Let us reason, then: if the form of God is the being of God, then the form of the servant is the being of a servant; and those who think the contrary will be found, through what they confess, confirming what they do not wish to confess. Besides this we have also observed that the divine Apostle, in teaching humility, set down the example of Christ: “In humility,” he says, “counting one another better than yourselves.” But if the Son were not equal but less than the Father, he did not obey out of humility but fulfilled his rank. But we have gone through very many arguments about these things in other works as well. To the continuation, then, of the …","f":"Theodoret, <i>Interp. Phil.</i> 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-11)."},"theodoret-interpretatio-philippenses/2.12":{"o":"ιβ΄. « Ὥστε, ἀγαπητοί μου, καθὼ; πάντοτε ὑπτχούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν χατεργάζεσθε. » Εἰς τοῦτο, φηστὶν, ἀφορῶντες τὸ παράδειγμα, πλείονα σπουδὴν παρὰ τὴν ἐμὴν ἀπουσίαν ὑπὲρ τῆς οἰκείας εἰσενέγκατε σωτηρίας. Τοῦτο γὰρ ὑμῶν τὸν ἀγαθὸν ἐγύμνωσε σκοπὸν, ὅτ; οὐ πρὸς τὸν διδάφκαλον χάριτι, ἀλλὰ τῇ περὶ τὰ χαλὰ προθυμίᾳ τὸν ἀξιέπαινον ἀναδέχεσθε πόνον. \"","t":"“So then, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” Looking to this example, he says, bring greater zeal to your own salvation during my absence. For this has laid bare your good aim: that it is not as a favor to your teacher but out of zeal for what is good that you take on labor worthy of praise.","f":"Theodoret, <i>Interp. Phil.</i> 2.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-12)."},"theodoret-interpretatio-philippenses/2.13":{"o":"ιγ΄. ε« Ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. ν Οὐκ ἐπειδὴ καὶ ἄκοντας βιάζεται, ἀλλ᾽ ὅτι προθυμίαν εὑρίσκων αὔξει ταύτην διὰ τῆς χάριτος. Εὑδοκίαν' ὃΣ τὸ ἀγαθὸν τοῦ Θεοῦ προσηγόρευσε θέλημα \" θέλει ὃὲ πάντα; ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. ","t":"“For it is God who works in you both to will and to work for his good pleasure.” Not because he forces even the unwilling, but because, finding zeal, he increases it through grace. He called God’s good will “good pleasure”; and he wills all people to be saved and to come to the knowledge of the truth.","f":"Theodoret, <i>Interp. Phil.</i> 2.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-13)."},"theodoret-interpretatio-philippenses/2.14":{"o":"ιδ΄. « Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν. ν» Προθύμως φέρετε τὸν ὑπὲρ τῆς ἄρετῃς πόνον, τοὺς ὑπὲρ τοῦ Εὐαγγελίου κινδύνους, μὴ δυσχεραίνοντες τὰ προσπίπτοντα λυπηρὰ, μηδὲ ἀξαφόροις χρώμενοι λογισμοῖς - ἑαυτοῖς γὰρ τὸν πλοῦτον ἀθροίζετε \" οὐδεὶς ὃὲ κέρδη συλλέγων μέτῖττα ἀσχάλλει καὶ τονθορύζει, Δείκνυσι δὲ καὶ τοῦ πόνου τὸ κέρδος.","t":"“Do all things without grumbling and disputing.” Bear eagerly the toil for virtue and the dangers for the gospel, not being vexed at the painful things that befall you, nor indulging in unprofitable reasonings; for it is for yourselves that you are gathering the wealth, and no one who is collecting gains is irritated and grumbles. He also shows the gain of the toil.","f":"Theodoret, <i>Interp. Phil.</i> 2.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-14)."},"theodoret-interpretatio-philippenses/2.15":{"o":"ιε΄. ε« Ἵνα γένησθε ἄμεμπτοι, καὶ ἀκέραιοι, τέκνα τοῦ ἀμώμητα ἐν μέσῳ γενεᾶς σκολιᾶς καὶ διεστραμμέντς. » Οὕτω καὶ ὁ Κύριος\" προσέταξεν ἀκεραίους εἶναι ὡς τὰς περιστεράς. « Ἐν οἷς φαίνεσῆΞ: ὡ; φωστῆρες ἐν κόσμῳ. (ις.) Δόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέρᾶν Χριστοῦ, » Οὐ λυμανοῦνται, φησὶν, ὑμῖν οἵ πολεμοῦντες. Δίκην γὰρ φωστήρων ἐν τῷ κόσμῳ λάμψετε, καὶ ἐμοὶ παρέξετε τὸ ἐφ᾽ ὑμῖν σεμνύνεσθαι ἔν τῇ τοῦ Σωτῆρος ἐπιφανείᾳ. Τὸ δὲ, Λόγον ζωῆς ἐπέχοντες, ἀντὶ τοῦ, Τῷ λόγῳ προσέχοντες τῆς ζωῆς. Οὕτω γὰρ καὶ Τιμοθέῳ γράφων ἔφη \" « σεαυτῷ καὶ τῇ διδασχαλίχ, ν» ἀντὶ τοῦ, Πρόσεχε «εαυτῷ καὶ τῇ διδασχαλίχ. Λόγον δὲ ζωῆς τὸ κήρυγμα κέκληκεν, ἐπειδὴ τὴν αἰώνιον προξενεῖ ζωήν. « Ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν ἐκοπίασα. » Αὐχῶ δὲ καὶ μεγαλοφρονῶ, ὅτι οὐ μάτην τὴν ὑπὲρ ὑμῶν ἀνεδεξάμην σπουδήν. ιζ΄, τη. « ᾿Αλλ᾽ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσί: καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, καίρω καὶ συγκαίρω πᾶσιν ὑμῖν. Τὸ δὲ αὑτὸ καὶ ὑμεῖς καίρετε καὶ συγκαίρετέ μοι. » Τὸ, ὑμῶν», ἀντὶ τοῦ, πάντων τῶν δι᾿ αὑτοῦ πεπιστευκότων, τέθεικεν. Ὑπὲρ γὰρ τῆς ὑμετέρας πίστεως καθάπερ θυσία τῷ Θεῷ προῦδὲ καὶ ὑμᾶς κοινωνεῖν μο: τῆς εὐφροσύνης. Ταῦτα δὲ λέγει ψυχαγωγῶν αὐτοὺς, καὶ διδάσκων τοῦ μαρτυρίου τὸ μέγεθος, ὅτ: σπονδῆς τινος καὶ θυσίας τάξιν ἐπέχει. ιθ΄.χϑ΄, ε« Ἐλπίζω δὲ ἐν Κυρίῳ Ἰητποῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. Οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις ᾿ γυνὴ: σίως τὰ περὶ ὑμῶν μεῤιμνῆσει. Οἱ πάντες γὲὴρ τὰ ἑαυτῶν ζητοῦδίν, οὐ τὰ τοῦ Χριστοῦ Ἰησοῦ. Τὴν δὲ δοκιμὴν αὐτὸῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ Εὐαγγέλιον. ν ᾿Αληθεῖς μὲν τοῦ μακαρίου Τιμοθέου αἱ εὐφρη μίαι\" ὁ δὲ θεῖο; ᾿Απόστολος ταύταις ἐχρήσατο νῦν, καὶ τὴν οἰκείαν Δερὶ αὑτοὺς ἐπιδεικνὺς διάθεσιν, ὅτι ὄν μόνον ἔχει Ψυχαγωγοῦντα, τοῦτον διὰ τὴν αὐτῶν ἀπέστειλεν ὠφέλειαν\" καὶ αὐτοὺς προτρέπων, ὡς ἀληθείας θεραπείας. τ΄, κδ΄, « Τοῦτον μὲν οὖν ἐλπίζω πέμψαι, ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ, ἐξαυτῆς. Πέποιθα δὲ ἐν Κυρίῳ, ὅτι καὶ οὐτὸς ταχέως ἐλεύσομαι. ν Οὐδὲ ἐνταῦθα τὴν οἰκείαν παρουτίαν ἀποφαντικῶς ἐπηγγείλατο, ἀλλὰ τῆς θείας αὐτὴν ἐξήρτησε προμηθείας. Δῆλος δέ ἐστι μηδέπω παντελῶς τὸν πρότερον δια. φυγὼν κίνδυνον. Τοῦτο αἰνίττεται εἰρηκώς\" Ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ ἑξαυτῆς\" τουτέστιν, ἐὰν τέλεον λάδῃ λύσιν τὰ δυσχερῆ. χε’, « ᾿Αναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν, καὶ συνεργὸν, καὶ συττρατιώτην μου, ὑμῶν δὲ ἀπόστολον; καὶ λειτουργὸν \"' τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς. ν Πολλὰ καὶ τούτου κἀτορθώματα διεξῆλθεν, οὐκ ἀδειϊρὸν μόνον, ἀλλὰ καὶ σὺν- Ὁ εργὸν, καὶ συστρατιώτην ἀπογαλέσας. ᾿Απόστοον δὲ αὐτὸν κέκληκεν αὐτῶν, ὡς τὴν ἐπιμέλειαν αὐτῶν ἐμπεπιστευμένον. Ὡς εἶνα; δῆλον ὅτι ὑτὸ τοῦτον ἐτέλουν οἱ ἐν τῷ προοιμίῳ κληθέντες ἐπίσκοποι. Λειτουργὸν δὲ αὐτὸν εἴρηκε τῆς χρείας, ὡς τὰ παρ αὐτῶν ἀποσταλέντα χομίσαντα χρὴματα. Αἰνίττεται ὃξ καὶ ὅτ: ταύτην τὴν θεραπείαν ὀφείλουσι, καηάπερ οἱ λξιτουργοῦντες τὰς εἰσφοράς.. κς\", κζ', ε Ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμῖ:, καὶ ἀδημονῶν, διότι ἠκούσατε ὅτι ἢσθενησξ. Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ᾽ ὁ Θεὸς αὐτὸν ἠλέησεν· οὐκ αὑτὸν δὲ μόνον, ἀλλὰ καὶ ἐμὲ, ἵνα μὴ λύπην ἐπὶ λύπῃ σχῶ. ν» Ὑπὲρ τῆς γεγενημέγης ἀπολογεῖται βραδυτῆτος, καὶ τῆ: ἐπισχηψάτης νόσου τὸ μέγεθος δείκνυσι, καὶ τὴν περὶ αὐτοὺς διάθεσιν τοῦ Ἑπαφροδίτου δηλοῖ \" φήσας αὐτὸν διά τε τὴν βραδυτῆτα ἠθυμηχέναι, καὶ διὰ τὴν αὐτῶν φρογτίδα, ἣν ἧ νόσος εἰργάζετο. Τὸ δὲ, ἠλέησεν αὐτὸν, δηλοῖ καὶ τὴν τοῦ Ἑπαφροδέτου περὶ «τοὺς ἀγῶνας σπουδήν. Οὐ γὰρ ἤθελε τῆς ὀδυνηρᾶς λαγῆναι ζωῆς, τὸ ἐκ ταύτης φυόμενον ἐπιστάμενος κέρδος, Ἐμὲ δὲ, φησὶν, ἠλέησεν, μὴ γυμνώσας με τοῦ συνεργοῦ. ᾿ χη-λ, εἰ Σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ ἀλυπότερος ὦ. Προσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ μετὰ πάσης χαῤᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε. Ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ μέχρι θανάτου ἤγγισε, παραθουλευσάμενος τῇ ψυχῇ, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τἧ: πρός με λειτουργίας. ν Μέγιστον ἡνίξατο γον διὰ τοῦ \"Ἴ, παραδουευσάμενος τῇ ψυχῇ. Καθεἰργόμενον γὰρ. πάντως μαθὼν, καὶ ὑπὸ πλείστων φυλσττόμενον, εἰσελθὼν ἐθεάσατο, τοῦ κινδύνου καταφρονήσας, Ἐξέτισε δὲ, φησὶν, ὑπὲρ ἀπάντων ὑμῶν᾽ τὸ χρέος, Ὃ γὰρ πάντες ὀφείλετε μόνος πεποίηκεν, Ἐντεῦθεν εἰς τὴν κατηγορίαν τῶν τὰ περιττὰ τοῦ γόμου φυλάττειν παρεγγυώντων μεταφέρει τὸν λόγον,","t":"“That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation.” So too the Lord commanded them to be innocent as doves. “Among whom you shine as lights in the world, holding fast the word of life, as a boast for me on the day of Christ.” Those who war against you, he says, will not harm you. For you will shine like lights in the world, and will give me cause to take pride in you at the Savior’s appearing. “Holding fast the word of life” stands for “attending to the word of life.” For so also, writing to Timothy, he said, “[Hold fast] to yourself and to the teaching,” instead of “Take heed to yourself and to the teaching.” He called the preaching “word of life,” since it procures eternal life. “That I did not run in vain nor labor in vain.” I boast and pride myself that I did not take up my zeal for you in vain.\n\n“But even if I am poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and rejoice with you all. And you too, in the same way, rejoice and rejoice with me.” He put “your” in place of “of all who have believed through him.” For on behalf of your faith, like a sacrifice to God, [I am offered;] … and you too must share my gladness. He says this to comfort them, and to teach the greatness of martyrdom, that it holds the rank of a drink offering and a sacrifice.\n\n“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered when I know your affairs. For I have no one like-minded who will genuinely care for your affairs. For they all seek their own things, not the things of Jesus Christ. But you know his proven worth, that as a child with a father he served with me in the gospel.” The praises of the blessed Timothy are true; but the divine Apostle used them now both to show his own affection toward them, since the only one he had to comfort him he sent for their benefit, and to spur them on, as … “Him therefore I hope to send at once, as soon as I see how things go with me. And I trust in the Lord that I myself also shall come soon.” Here too he did not promise his own presence categorically, but made it depend on divine providence. And it is plain that he had not yet entirely escaped the earlier danger. He hints at this by saying, “as soon as I see how things go with me,” that is, if the hardships come to a complete release.\n\n“But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your apostle and minister to my need.” He recounted many achievements of this man too, calling him not only brother but also fellow worker and fellow soldier. And he called him their apostle as one entrusted with their care; so that it is plain that those called bishops in the opening were under him. And he called him minister of his need because he had brought the money sent by them. He also hints that they owe this service, just as those who perform public services owe their contributions.\n\n“Since he was longing for you all and was distressed because you heard that he was sick. For indeed he was sick, near to death; but God had mercy on him, and not on him only but on me also, that I might not have sorrow upon sorrow.” He excuses the delay that had occurred, shows the severity of the illness that struck, and makes plain Epaphroditus’s affection toward them, saying that he was disheartened both because of the delay and because of their anxiety, which the illness caused. And “God had mercy on him” shows also Epaphroditus’s zeal for the contests. For he did not wish to be released from this painful life, knowing the gain that springs from it. And on me, he says, he had mercy, not stripping me of my fellow worker.\n\n“I have sent him therefore the more eagerly, so that when you see him again you may rejoice and I may be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he came near to death, risking his life, to fill up what was lacking in your service to me.” By “risking his life” he hinted at a very great [deed]. For learning that [Paul] was shut up and guarded by very many, he went in and saw him, despising the danger. He paid, he says, the debt on behalf of all of you; for what all of you owed he alone did. From here he turns his discourse to an accusation of those who urged keeping the superfluous things of the law.","f":"Theodoret, <i>Interp. Phil.</i> 2.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-15)."},"theodoret-interpretatio-philippenses/2.4":{"o":"εἶχεν ὡς Θεός. Τὸ δὲ, ὄνομα, τινὲς δόξαν ἡρμήνευσαν· ἐγὼ ὃξ ἐκ τῆς πρὸς Ἑβραίους Ἐπιστολῆς ἑτέραν εὑρίσκω τοῦ ἀποστολικοῦ ῥητοῦ διάνοιαν. Εἰρηκὼς γὰρ, ὅτι ε Ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ καὶ διχφορώτερον παρ᾽ αὐτοὺς χεχληρονόμτγχεν ὄνομα, ν ἑρμηνεύει τοῦ ὀνόματος; τὴν διάνοιαν, καί φησιν\" «ε Τίνι γάρ ποτε τῶν ἀγγέλων εἶπεν - Υἱός μου εἶ σὺ, ἐγὼ σήμερον γὙεγέγνηχά σε; καὶ πάλιν \" Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν; ε Καὶ ἐνταῦθα τοίνυν τοῦτο λέγει, ὅτι ἑαυτὸν ταπεινώσας, οὐ μόνον οὐκ ἀπώλεσεν ὅπερ εἶχεν ὡς Θεὸς, ἀλλὰ καὶ ὡς ἄνθρωπος τοῦτο προσ-","t":"… he had as God. Some have interpreted “name” as glory; but I find another sense of the apostolic saying from the Letter to the Hebrews. For having said that “He sat down at the right hand of the Majesty on high, having become as much better than the angels as the name he has inherited is more excellent than theirs,” he interprets the meaning of the name and says: “For to which of the angels did he ever say, You are my Son, today I have begotten you? And again, I will be to him a Father, and he shall be to me a Son?” Here too, then, he says this: that having humbled himself, he not only did not lose what he had as God, but as man also [received] it in addition …","f":"Theodoret, <i>Interp. Phil.</i> 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-4)."},"theodoret-interpretatio-philippenses/3.1":{"o":"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.","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-1)."},"theodoret-interpretatio-philippenses/3.10":{"o":"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.","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-10)."},"theodoret-interpretatio-philippenses/3.12":{"o":"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","t":"“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 …","f":"Theodoret, <i>Interp. Phil.</i> 3.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-12)."},"theodoret-interpretatio-philippenses/3.13":{"o":"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.","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-13)."},"theodoret-interpretatio-philippenses/3.17":{"o":"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;","t":"“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 …","f":"Theodoret, <i>Interp. Phil.</i> 3.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-17)."},"theodoret-interpretatio-philippenses/3.2":{"o":"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. ᾿","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-2)."},"theodoret-interpretatio-philippenses/3.3":{"o":"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. :","t":"“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.”\n\n“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-3)."},"theodoret-interpretatio-philippenses/3.5":{"o":"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,","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-5)."},"theodoret-interpretatio-philippenses/3.6":{"o":"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\"","t":"“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:","f":"Theodoret, <i>Interp. Phil.</i> 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-6)."},"theodoret-interpretatio-philippenses/3.7":{"o":"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; -","t":"“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? …","f":"Theodoret, <i>Interp. Phil.</i> 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/3-7)."},"theodoret-interpretatio-philippenses/4.1":{"o":"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 ","t":"“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 …","f":"Theodoret, <i>Interp. Phil.</i> 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-1)."},"theodoret-interpretatio-philippenses/4.10":{"o":"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":"“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:","f":"Theodoret, <i>Interp. Phil.</i> 4.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-10)."},"theodoret-interpretatio-philippenses/4.14":{"o":"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\"","t":"“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:","f":"Theodoret, <i>Interp. Phil.</i> 4.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-14)."},"theodoret-interpretatio-philippenses/4.18":{"o":"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.","t":"“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.”","f":"Theodoret, <i>Interp. Phil.</i> 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-18)."},"theodoret-interpretatio-philippenses/4.19":{"o":"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.","t":"“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.\n\n“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.\n\n“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 …\n\n“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.","f":"Theodoret, <i>Interp. Phil.</i> 4.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-19)."},"theodoret-interpretatio-philippenses/4.2":{"o":"β. « Εὐωδίαν παρακαλῶ, καὶ Συντύχην παρακαλῶ, τὸ αὐτὸ φρονεῖν ἐν Κυρίῳ. » θαυμάζει μὲν τὰς γυναῖκας \" αἰνίττεται δὲ ὡς ἔριν τινὰ πρὸς ἀλλήλας ἐχούσας.","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-2)."},"theodoret-interpretatio-philippenses/4.3":{"o":"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","t":"“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 …","f":"Theodoret, <i>Interp. Phil.</i> 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-3)."},"theodoret-interpretatio-philippenses/4.4":{"o":"δ΄. « Καίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, καίρετε. » Δῆλός ἐστι σφόδρα περὶ αὐτοὺς διακείμενος. Οὗ δὴ χάριν συχνότερον αὐτοὺς παραθαῤῥύνει καὶ ἐπαινεῖ.","t":"“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.","f":"Theodoret, <i>Interp. Phil.</i> 4.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-4)."},"theodoret-interpretatio-philippenses/4.5":{"o":"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.","t":"“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.\n\n“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 …\n\n“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.","f":"Theodoret, <i>Interp. Phil.</i> 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/4-5)."}}